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DESCRIPTION 


OF  THE 

CHARACTER,  MANNERS,  AND  CUSTOMS 

OF  THE 

PEOPLE  OF  INDIA. 


VOL.  II. 


■ A 


f 


✓ 


t 


DESCRIPTION 


OF  THE 


CHARACTER,  MANNERS,  AND  CUSTOMS 

OF  THE 

PEOPLE  OF  INDIA; 

AND  OF 

THEIR  INSTITUTIONS, 

RELIGIOUS  AND  CIVIL. 


BY  THE  ABBE  J.  A.  DUBOIS, 

MISSIONARY  IN  THE  MYSORE. 


TRANSLATED  FROM  THE  FRENCH  MANUSCRIPT. 

wxx/wvwvwvw 

IN  TWO  VOLUMES 

VOL.  II. 

W\iVWVWVWWV 

PUILADELPHM^ 

PUBLISHED  BY  M.  CAREY  AND  SON, 

so.  126,  CHESNCT-STBEET. 

1818. 


CONTENTS 


OF 

THE  SECOND  VOLUME. 


PART  II.  {Continued.) 

OF  THE  FOUR  STAGES  IN  LIFE  OF  THE  BRAHMANS. 

CHAP  XXVII.  Page. 

Death  and  Obsequies  of  the  Brahmans  - - - 9 

CHAP.  XXVIII. 

The  Ceremonies  practised  by  the  Brahmans  for  the  Dead,  af- 
ter the  Obsequies  - - - - - 19 

CHAP.  XXIX. 

Of  the  Third  Condition  of  the  Brahmans,  that  of  Vanaprastha 
or  Inhabitants  of  the  Desart  - - - - 29 

CHAP.  XXX. 

Rules  of  the  Vanaprasthas  - - - - 36 

CHAP.  XXXI. 

Of  the  Sacrifices  of  the  Anchoret  Brahmans ; particularly  the 
Yajna  - 44 


VI 


eONTENTS. 


CHAP.  XXXII.  I^age. 

Of  the  Giants,  the  Adversaries  of  the  Anchorets  - 52 

CHAP.  XXXIII. 

Opinions  of  the  Hindu  Philosophers  on  the  Nature  of  God,  of 
the  Different  Beings  in  the  Universe,  and  particularly  the 
Soul  ---..--56 

CHAP.  XXXIV. 

On  the  Influence  of  Penitence  in  purifying  the  Soul  ; and  on 
Purification  by  Fire  - - - - - 65 

CHAP.  XXXV. 

Of  the  Learning  of  the  Solitary  Brahmans,  and  of  the  Epoch 
of  the  Flood  72 

CHAP.  XXXVI. 

Of  the  Magic  practised  by  the  Vanaprastha  Brahmans,  and 
still  in  use  among  the  Hindus  - - - 81 

CHAP.  XXXVII. 

Of  Sannyasi,  the  Fourth  State  of  the  Brahmans:  the  Man- 
ner  of  Inauguration  and  the  Rules  - - » 92 

CHAP.  XXXVIII. 

The  various  Duties  of  the  Sannyasi,  particularly  Contem- 
plation .....  - 98 

CHAP.  XXXIX. 

Of  the  Funerals  of  the  Sannyasi  Brahmans  - - 107 


CONTENTS.  VU 

PART  III. 

RELIGION. 

CHAP.  I.  Page. 

The  Origin  of  the  Triniurti,  and  the  Primitive  Idqlatry  of 
the  Hindus  - - - - H3 

CHAP.  II. 

The  principal  Festivals  of  the  Hindus,  particularly  that  of  the 
Pongol  or  Sankranti  - - - 133 

CHAP.  III. 

Of  the  Temples  of  the  Hindus  and  the  Ceremonies  there  prac- 
tised - - - - - 148 

CHAP.  IV.  ' 

Of  the  principal  Divinities  of  India  * - - 195' 

CHAP.  V. 

Of  the  Worship  of  Animals,  and  that  of  the  Bhutas  or  Male- 
volent Beings  - - - - 215 

CHAP.  VI. 

Of  the  Pariahs  and  other  Inferior  Casts  of  Hindus  - 227 

CHAP.  VII. 

Of  the  Metempsychosis.  The  Hindus  the  Inventors  of  tlie 
Doctrine.  Causes  and  Number  of  the  Transmigrations.  Of 
the  pains  of  Hell  and  their  Duration.  Abodes  of  Bliss  258 

CHAP.  VIII. 

Exercise  of  Justice,  Civil  and  Criminal  - - 279 

CHAP.  IX. 


Of  the  Hindu  Fables 


290 


Vlll 


CONTENrs. 


CHAP.  X.  Page. 

Hindu  Tales  - 297 

CHAP.  XI. 

Of  the  Military  System  of  India  32Q 

APPENDIX. 

On  the  Sect  of  the  Jainas,  and  the  Principal  Differences  be^ 
tween  them  and  the  Brahmans 


359 


A 


DESCRIPTION 

OF 

THE  PEOPLE  OF  INDIA, 

PART  II. 

C Continued.  J 

OF  THE  FOUR  STAGES  IN  LIFE  OF  THE  BRAHMANS. 

CHAP.  XXVII. 

Death  and  Obsequies  of  the  Brahmans, 

THE  decease  of  a Brahman  is  attended  and  followed 
by  such  a number  of  foolish  and  ridiculous  ceremonies, 
as  clearly  prove  the  determination  of  that  sect  to  outdo 
the  rest  of  their  countrymen  in  this  as  well  as  in  all  other 
things.  And  indeed  they  are  not  at  all  rivalled,  in  re- 
gard to  rites  performed  for  the  dying  and  the  dead.  We 
shall  first  briefly  mention  such  as  accompany  the  agony, 
and  then  such  as  follow  the  death. 

When  it  is  evident  that  a Brahman  is  in  extremity  and 
has  but  a little  time  to  live,  a space  is  prepared  with  earth, 
well  spread  with  cow-dung,  and  strewed  with  the  holy 
herb  of  Dharba  ; over  which  a cloth  that  is  pure  is 
stretched.  By  this  is  understood  on  the  present  occa- 
sion, a cloth  which  has  neither  been  worn  nor  washed  in 
suds.  The  dying  man  is  placed  upon  it  at  his  full  length, 

VoL.  II.  B 


40 


DEATH  AND  OBSEQUIES. 


and  another  pure  cloth  is  wrapped  round  his  loins.  'I'his 
being  done,  they  ask  his  permission  to  perform  upon 
him  the  ceremony  of  expiation  ; which  is  to  be  made  by 
the  Purohita,  assisted  by  the  chief  of  the  funeral,  lliis 
appellation  is  given  to  the  person  who,  by  proximity  of 
kindred,  or  by  the  customs  of  the  country,  has  the  charge 
of  conducting  it.  The  dying  man  having  given  his  con- 
sent, the  chief  of  the  funeral  brings  on  one  plate,  some 
small  pieces  of  silver  or  copper  coin,  and  on  another,  the 
Akshata,  the  Sandal,  and  the  Panchakaryam.  The  Pu- 
rohita pours  a little  of  this  last  into  the  mouth  of  the  sick 
man ; and  by  the  virtue  of  that  nauseous  draught  the 
body  is  perfectly  purified.  But  this  does  not  supersede 
the  general  cleansing  called  Prayashita.  This  is  accom- 
plished by  the  Purohita  and  the  chief  of  the  funeral  go- 
ing up  to  the  dying  man  and  making  him  recite  with- 
in himself,  if  he  cannot  articulate,  tlie  proper  Mantas  ; by 
the  efficacy  of  which  he  is  delivered  from  all  his  sins. 
For  this  reason,  the  ceremony  is  called  Prayashita  or 
general  expiation.  But  how  shall  we  gravely  describe 
tlie  next  ceremony  ? A cow  is  introduced  with  her  calf. 
Her  horns  are  decorated  with  rings  of  gold  or  brass,  and 
her  neck  with  garlands  of  flowers.  A pure  cloth  is  laid 
over  her  body  ; and  thus  bedecked,  she  is  led  up  to  the 
sick  man,  who  takes  hold  of  her  tail.  Mantras  in  the 
mean  time  are  sung,  the  prayer  of  which  is  that  the  cow 
would  conduct  him,  by  a blessed  path,  to  the  next  world. 
He  then  makes  a gift  of  the  cow  to  a Brahman,  in 
whose  hand  a little  water  is  poured  while  he  accepts  the 
present ; which  is  the  ordinary  ratification  of  a gift. 

The  donation  of  a cow,  which  is  termed  Godanam^  is, 
in  this  crisis,  of  indispensable  aid  in  helping  the  soul  to 
arrive,  without  accidents,  at  the  Yama  Lokam^  or  the 


DEATH  AND  OBSEQUIES. 


11 


world  of  hell,  which  has  Yama  for  its  king  and  lord.  In 
this  progress  they  come  to  a river  of  fire,  which  all  must 
pass  after  death.  Those  who  have  made  the  Godanam, 
or  the  gift  of  the  cow,  to  a Brahman  before  they  die,  are 
met  by  one  of  these  favoured  creatures  from  the  dwelling 
of  Yama,  the  moment  they  arrive  at  the  bank  of  the 
stream  ; and  by  her  help,  they  are  enabled  to  cross,  with- 
out injury  from  the  flames. 

The  Godanam  being  ended,  a distribution  of  the 
pieces  of  coin  is  made  amongst  the  Brahmans  present ; 
and  their  value  united  should  amount  to  that  of  the  cow. 

On  this  occasion  also,  are  prepared  the  Dasa-Danam, 
or  Ten  Gifts,  (reminding  us  of  the  Latin  Dona,) 

to  be  distributed  on  the  day  of  the  funeral,  which  is  con- 
jectured not  to  be  far  oft'.  These  ten  presents  consist  of 
the  following  articles : cows,  lands,  millet-seed,  gold, 
butter,  clothes,  grain  of  various  kinds,  sugar,  silver,  and 
salt.  Such  costly  gifts  offered  to  the  Brahmans,  being 
very  acceptable  to  the  gods,  will  accordingly  secure  to 
the  dying  man  a blessed  world  after  his  death. 

It  is  fitting  that  a Brahman  should  die  upon  the  ground, 
not  on  a bed,  nor  even  on  a mat ; and  the  reason  is  this  : 
his  soul  being  disengaged  from  his  body  must  enter  into 
another,  which  will  carry  it  to  the  world  that  is  destined 
fork.  And  if  he  should  die  in  his  bed  or  on  a mat,  he 
must  carry  with  him  these  moveables  wherever  he  goes  ; 
which  would  be  very  tormenting.  If,  on  the  other  hand, 
he  should  happen  to  die,  by  any  accident,  in  a different 
way  from  what  has  been  here  supposed,  a much  more 
liberal  distribution  of  presents,  and  a longer  tract  of  cere- 
monies would  be  required  to  get  him  extricated  from 
burdens  attached  to  him.  This  absurd  and  ridiculous 
idea,  in  which  the  Brahmans  are  educated,  has  given 


IS 


DEATH  AND  OBSEQUIES. 


rise  to  a curse  very  common  among  them,  when  they 
quarrel ; namely  : “ mayest  thou  never  have  a friend  to 
“ lay  thee  on  the  ground,  when  thou  diest.” 

As  soon  as  the  breath  has  departed,  all  who  are  pre- 
sent must  weep  for  a reasonable  time,  and  join  in  lamen- 
tations, in  unison,  and  with  a melancholy  air  adapted  to 
the  circumstances.  , 

The  chief  of  the  funeral  then  goes  to  the  bath,  and,  af- 
ter ablution,  closely  shaves  his  beard  and  mustaches ; 
makes  a second  ablution,  to  cleanse  him  from  the  pollu- 
tion contracted  from  the  touch  of  the  barber  n ho  shaved 
his  head  ; and  indeed,  on  all  occasions,  ablution  must  fol- 
low the  contact  of  the  barber.  The  conductor,  on  his 
return,  brings  several  things  to  the  dead  body  ; and 
amongst  others  a piece  of  pure  cloth  to  serve  as  a hand- 
kerchief for  the  deceased,  and  fire  for  the  sacrifice  of  the 
Homam,  which  he  himself  offers  up  without  delay. 

After  these  introductory  ceremonies,  the  corpse  is  well 
washed,  and  the  barber  is  called  to  shave  his  head,  and 
wheresoever  else  hair  grows.  He  is  invested  with  his 
finest  clothes,  and  decorated  with  all  his  jewels.  He  is 
rubbed  with  sandal  where  he  is  uncovered  ; and  the  ac- 
customed mark  is  affixed  to  his  forehead.  Thus  dressed, 
he  is  placed  on  a species  of  state  bed,  where  he  remains 
exposed  until  the  preparations  are  ready  for  carrying  him 
to  the  pile. 

Every  thing  being  in  order,  the  chief  of  the  funeral  ap- 
proaches the  body  ; and,  with  the  assistance  of  some  re- 
lation or  friend,  strips  it  of  its  clothing  and  jewels,  and 
covers  it  with  the  handkerchief  provided  for  the  occasion ; 
one  corner  of  which  he  tears  off,  and  wraps  in  it  a small 
bit  of  iron  and  a few  seeds  of  sesamus.  I never  discover- 
cd  the  reason  of  this  practice. 


DEATH  AND  OBSEQUIES. 


13 


The  litter  on  which  the  body  is  placed  to  be  carried  to 
the  pile,  is  constructed  in  this  manner.  To  two  long 
poles,  placed  parallel,  they  fasten  seven  pieces  of  wood 
across,  with  ropes  of  straw.  Upon  this  frame  the  body 
is  laid  at  all  its  length.  Then  they  bind  the  two  thumbs 
together,  and  also  the  two  great  toes.  The  handker- 
chief, which  was  before  negligently  thrown  over  the  body, 
is  now  carefully  wrapped  all  round  it,  and  firmly  bound 
by  straw-ropes.  They  leave  the  faces  uncovered  of 
those  only  who  have  died  in  the  state  of  marriage.  The 
litter,  adorned  with  garlands  of  flowers  and  foliage,  and 
sometimes  decked  with  valuable  stuffs,  is  borne  by  four 
Brahmans  chosen  for  that  purpose.  The  procession  is 
thus  arranged. 

The  chief  of  the  funeral  marches  foremost,  carridng 
fire  on  a vessel.  The  body  immediately  follows,  sur- 
rounded and  attended  by  the  relations  and  friends,  all  im- 
turbaned,  and  with  nothing  on  their  heads  but  a plain  bit 
of  cloth,  in  token  of  mourning.  The  women  never  at- 
tend at  the  funeral,  but  remain  behind  in  the  house; 
w’here  they  set  up  hideous  cries  as  it  is  setting  out. 
While  advancing  on  the  road,  the  custom  is  to  stop  three 
several  times  on  the  way,  and  at  each  pause,  to  put  into 
the  mouth  of  the  dead  a morsel  of  unboiled  rice  moisten- 
ed. But  the  object  of  the  stoppage  is  very  important. 
It  is  not  without  example,  they  say,  that  persons,  sup- 
posed dead,  have  not  been  actually  so ; or,  even  when 
lifeless,  have  been  reanimated  and  restored ; and  some- 
times also,  it  has  happened  that  the  gods  of  the  infernal 
regions  have  mistaken  their  aim,  and  seized  one  person 
instead  of  another.  In  any  view,  it  is  but  right  to  afford 
time  and  the  opportunity  for  rectifying  such  mistakes,  so 
as  not  to  expose  to  the  flames  a person  who  may  be  still 


14 


DEATH  AKD  OBSEQUIES. 


alive.  Hence  the  propriety  of  the  three  pauses ; each  of 
which  continues  half  the  quarter  of  an  hour. 

Having  at  length  arrived  at  the  place  set  apart  in  each 
district  for  burning  the  dead,  they  commence  by  dig- 
ging a trench  of  inconsiderable  depth,  and  about  six  or 
seven  feet  in  length.  The  small  space  which  it  occupies 
is  consecrated  by  the  mantras  of  the  Purohita.  It  is 
slightly  sprinkled  with  water  to  lay  the  dust ; and  a few 
pieces  of  money  in  gold  are  scattered  upon  it.  Here  the 
pile  is  erected,  of  dry  w^ood  ; on  which  the  body  is  laid 
out  at  full  length.  The  chief  of  the  funeral  kindles  a 
piece  of  dried  cow  dung^,  and  puts  it  on  the  breast  of 
the  corpse,  over  which  he  makes  the  sacrifice, of  the  Ho- 
main,  which  is  immediately  succeeded  by  the  most  ex- 
travagant of  all  ceremonies.  The  conductor  places  him- 
self close  to  the  deceased,  and  addresses  certain  mantras 
to  each  aperture  in  the  body ; at  the  same  time,  apply- 
ing his  mouth  to  every  one  of  them  in  its  turn.  There 
are  nine  in  all,  according  to  the  Hindu  account,  which 
includes  the  two  eyes,  the  ears,  the  nostrils,  the  mouth, 
the  navel,  &c.  When  he  has  concluded  the  appropriate 
mantram  to  each  orifice,  he  pours  into  it  a little  liquid 
butter,  which  operates  a perfect  cleansing  of  the  body. 
The  disgusting  and  indecorous  spectacle  is  closed  by 
his  putting  a bit  of  gold  coin  into  the  mouth  of  the 
corpse ; which  each  of  the  assistants  follows  up  with  a 
little  crude  rice  that  has  been  steeped  in  water. 

They  at  last  strip  it  of  the  few  ornaments  which  were 
left,  and  even  of  the  handkerchief  with  which  it  ^vas  en- 

* It  is  well  known  that  in  India  the  scarcity  of  fire-wood  is  so 
great  as  to  oblige  the  inhabitants  to  burn  the  dung  of  the  cow  or 
buffalo,  which  has  been  previously  flattened  and  made  thin  like 
a cake. 


DEATH  AND  OBSEQUIES, 


15 


veloped,  and  the  little  belt  to  which  the  bit  of  cloth  is  ap- 
pended which  all  Hindus  wear  before  them.  Over  the 
body,  a quantity  of  twigs  are  laid,  which  are  slightly 
sprinkled  with  Panchakaryam  ; and  the  chief  of  the  fu- 
neral, taking  on  his  shoulders  a pitcher  of  water,  goes 
three  times  around  the  pile,  letting  the  water  run  aslant 
over  it  through  a hole  made  in  the  vessel ; which  he  then 
breaks  in  pieces,  near  the  head  of  the  corpse.  • This  act 
and  the  more  important  one  that  follows  constitute  him 
the  universal  heir  to  the  deceased. 

At  last,  the  torch  is  brought  for  setting  fire  to  the  fa- 
tal pile,  and  is  presented  to  the  chief  of  the  funeral.  But, 
before  receiving  it,  he  is  obliged  to  make  some  grimaces 
to  prove  his  sorrow.  He  rolls  about  a little  on  the  ground, 
beats  his  breast,  and  makes  the  air  resound  with  his 
cries.  The  assistants  also  cry,  or  appear  to  cry,  and 
embrace  each  other,  in  testimony  of  their  true  or  coun- 
terfeited grief.  Fire  being  then  applied  to  the  four  cor- 
ners of  the  pile,  the  whole  crowd  retire,  excepting  the 
four  Brahmans  who  carried  the  body  ; and  they  remain 
until  the  whole  is  consumed. 

The  chief  of  the  funeral  flies  immediately  to  the  bath, 
and  plunges  in,  without  taking  off  his  clothes.  All 
dripping,  and  in  the  open  air,  he  boils  some  rice  and 
pease,  and  exposes  them  to  the  crows,  which,  it  is  well 
known,  are  numerous  in  India ; but  on  such  an  occa- 
sion, the  crows  are  not  crows,  but  devils  or  malevolent 
beings,  under  that  shape,  whom  they  wish  to  appease  and 
render  propitious  by  this  oftering.  If  they  should  re- 
fuse to  eat,  which  the  Hindus  say  has  sometimes  hap- 
pened, it  is  taken  for  an  evil  presage  of  the  future  state  of 
the  deceased  ; and  people  ivould  thence  have  a right 
to  conclude  that,  so  far  from  having  been  admitted  into 


16 


DEATH  AND  OBSEQUIES. 


a region  of  bliss,  he  had  been  kept  fast,  notwithstanding 
all  the  mantras  and  purifications  of  his  brethren,  in  the 
Yama  Lokam^  or  place  of  torment. 

The  body  being  consumed,  the  four  individuals  who 
alone  continued  about  the  pile,  repair  to  the  place  of  as- 
sembly of  the  other  Brahmans  who  have  assisted  at  the 
funeral.  After  three  times  walking  round  the  assembly, 
they  request  permission  to  go  to  purify  themselves  in  the 
Ganges.  This  boon  being  obtained,  they  formally  wash 
themselves  from  the  sin,  as  they  term  it,  of  carrying  the 
carcase  of  a Brahman. 

All  present  are  then  invited  to  join  in  the  bath  of 
Wath,  with  a particular  application  to  him  who  has  just 
been  consumed.  After  the  dreadful  heat  he  must  have 
undergone,  the  bath,  they  suppose,  must  be  refreshing 
to  him.  When  it  is  finished,  some  presents  of  money 
and  of  betel  are  distributed  among  the  assistants,  after 
presenting  them  with  the  Dasa  Danam  or  Ten  Gifts, 
which  had  been  previously  got  ready.  The  assembly 
then  shew  themselves  before  the  gate  of  the  house  of 
the  deceased,  into  which  no  person  can  enter  in  its  pre- 
sent polluted  state  ; and,  after  washing  their  feet,  they  re- 
turn  home. 

y-^The  chief  of  the  funeral,  however,  has  still  something 
more  to  perform.  He  must  fill  with  earth  a small  vessel, 
in  which  he  sows  nine  sorts  of  grain  : Rice,  WTeat, 
SesamuiD,  Millet,  and  several  sorts  of  pease.  They  are 
well  watered,  to  make  them  shoot  soon,  and  be  ready  for 
the  ceremonies  to  which  they  are  applied. 

But  there  is  an  intermediate  one  to  be  performed,  not 
less  curious.  It  consists  in  placing  in  the  house  of  the 
deceased  a small  vessel  filled  with  water,  supported  by  a 
thread,  fixed  to  tlie  deling  or  to  a beam.  'I’his  thread 


DEATH  AND  OBSEQUIES. 


17 


serves  as  a ladder  for  one  of  the  Pranas,  or  winds  of  the 
body  of  the  deceased,  to  descend  every  day  to  drink.  It 
remains  ten  days  ; on  each  of  which  a handful  of  boiled 
rice  is  put  into  the  dish  to  serve  as  food  for  the  Prana. 

After  the  completion  of  all  these  ceremonies,  and  not 
till  then,  the  people  of  the  house  may  eat.  But,  for  that 
and  several  following  days,  the  food  must  be  simple  and 
unseasoned,  so  as  to  accord  with  the  idea  of  sorrow. 

All  the  rites  we  have  mentioned,  and  many  others  we 
have  omitted,  are  observed  with  the  most  scrupulous  ex- 
actness, either  from  superstition  or  respect  to  appearances. 
The  omission  of  the  most  frivolous  or  ridiculous  of  all 
would  probably  excite  the  greatest  murmuring  and  of- 
fence. Poverty,  indeed,  necessarily  excuses  the  per- 
formance of  those  that  are  attended  with  great  expence, 
such  as  the  ceremony  of  the  Dasa  Danam,  or  Ten  Gifts. 

Though  the  customs  of  the  other  Hindus  are  in  the 
same  taste  as  those  of  the  Brahmans,  yet  they  differ  from 
them  in  some  striking  particulars.  Such  are  the  dull  and 
deafening  sounds  of  their  drums,  trumpets,  and  other 
instruments  of  music  which  accompany  the  funerals  of 
the  Sudras,  and  which  are  not  in  use  among  the  Brah- 
mans. Among  the  intruments  alluded  to  for  aiding  the 
expression  of  grief,  the  most  remarkable  of  all  is  a kind 
of  trumpet  called  Turi  in  Tamul,  five  or  six  feet  in 
length,  whose  awful  and  dismal  roaring  spreads  conster- 
nation all  round.  Two  of  these  instruments  at  least 
must  be  employed,  and  they  are  sounded  with  a most 
piercing,  though  monotonous  tone.  The  one  thunders 
out  a sort  of  Si  Bemol,  on  which  it  dwells  near  half  a 
minute ; and,  after  a moment’s  pause,  the  other  groans 
in  a Sol  Diez,  which  he  prolongs  in  the  same  manner. 
Their  obstreperous  alternations,  which  are  continued 

VoL.  II.  C 


18 


DEATH  AND  OBSEQUIES. 


through  the  ivhole  ceremony  and  are  heard  afar  oft,  are 
intended  to  inspire  dread,  and  are  indeed  well  adapted  to 
increase  the  solemnity  of  funeral  rites,  by  spreading  con- 
sternation through  the  whole  neighbourhood.  But  it  is 
still  more  remarkable  that  these  same  lugubrious  instru- 
ments accompany  the  wedding  festivals,  among  some 
casts,  M’ith  their  tremendous  braying. 

The  greater  part  of  the  ceremonies  which  wc  have  at- 
tempted to  describe,  aftord  complete  evidence  of  the  dis- 
tinct  knowledge  which  the  people  of  India  have  preserv- 
ed. in  the  midst  of  the  darkness  of  their  gross  idolatry, 
of  the  immortality  of  the  soul,  and  above  all  of  the  ne- 
cessity of  a remedy  to  obtain  the  remission  of  sin  ; though 
the  emblem  of  pollution,  under  which  they  represent  this 
condition  of  the  soul,  no  doubt  has  often  led  them  to 
confound  the  voluntary  corruption  of  the  mind  with  the 
stains  which  affect  the  body  alone. 

In  the  different  Pranams,  tvhere  this  subject  is  fre- 
quently in  view,  and  by  which  sometimes  the  soul  itself 
is  signified,  and  sometimes  the  principle  of  life,  under  the 
notion  of  JFmd,  can  one  avoid  recurring  to  the  Breath 
of  Ia/c  of  the  Holy  Scripture,  by  which  the  Creator  ani- 
mated the  clay  which  he  had  formed,  and  man  became 
a living  soul.”  But,  in  all  ages,  it  has  been  the  parti- 
cular tendency  of  superstition  and  idolatry  to  darken  and 
corrupt  the  purest  ideas  of  natural  religion. 


CEREMONIES  FOR  THE  DEAD. 


19 


CHAP.  XXVIll. 


The  Ceremonies  practised  by  the  Brahmans  for  the 
Deady  ajter  the  Obsequies. 

THE  rites  which  the  Brahmans  celebrate  for  a whole 
year  for  their  dead  will  perhaps  appear  more  tedious  than 
those  we  have  already  described.  To  avoid  this  as  much 
as  possible,  we  shall  be  contented  with  giving  a brief 
outline  of  the  principal  ones,  leaving  it  to  the  reader  to 
imagine  the  constant  recurrence,  upon  every  occasion, 
of  the  bathing,  the  Mantras,  and  the  eleemosynary  pre- 
sents to  the  officiating  Brahmans. 

The  day  after  the  obsequies,  besides  the  ordinary  alms 
to  the  Brahmans  in  general,  a special  mark  of  attention  is 
shewn  to  one  in  particular,  by  giving  him  a piece  of 
cloth,  and  money  sufficient  to  provide  him  with  a good 
repast.  Both  are  given  with  a view  to  the  deceased, 
who,  as  they  observe,  can  be  hungry  no  more  nor  stand 
in  need  of  clothing. 

The  third  day,  the  relations  and  friends  re-assemble, 
and  proceed  to  the  place  where  the  body  n^as  burnt. 
The  chief  of  the  funeral  collects  the  remains  of  the  bones 
which  have  withstood  the  flames,  and,  after  moistening 
the  ashes  with  water  and  milk,  he  puts  them  into  a little 
new  basket,  and  thi^ows  them  into  the  water,  if  there  be 
any  at  hand,  or  if  not,  into  some  desart  and  solitary  place. 

A part,  however,  is  reserved,  tvhich,  after  being  pro- 


20 


CEREMONIES  FOR  THE  DEAD. 


perly  Avet  and  made  into  a kind  of  paste,  is  fashioned  into 
something  of  a human  shape  ; and  this  is  understood  as 
the  representative  of  the  deceased,  and  has  sacrifices  of- 
fered up  to  it  with  the  usual  ceremonies.  Some  reserve 
a part  of  the  ashes,  to  be  cast,  at  some  future  time,  into 
one  of  the  famous  rivers  which  possess  the  sacred  virtue 
of  purifying,  and  even  sanctifying  whatsoever  they  touch. 

After  this  first  ceremony,  a small  bank  of  earth  is 
thrown  up,  on  which  three  little  stones  are  set ; one 
called  by  the  name  of  the  deceased  ; another  by  that  of 
Yama,  or  the  god  of  hell,  and  the  last  denominated  Ru- 
dra,  or  he  that  is  the  cause  of  tears.  It  is  likewise  one  of 
the  titles  of  Siva,  the  god  of  destruction  ; and  the  place 
where  the  dead  are  burned  is  called  the  land  of  Rudra. 

After  decorating  the  three  stones  with  flowers  and 
small  slips  of  new  cloth,  a sacrifice  is  offered  up  to  them 
with  great  solemnity  ; and  then  the  assembled  Brahmans 
set  up  a cry  of  lamentation,  all  in  one  tone,  and  embrace 
the  chief  of  the  funeral.  He,  in  his  turn,  makes  them  the 
usual  presents,  and  after  exposing  to  the  crows,  or  rather 
the  devils  in  the  shape  of  those  birds,  some  rice  and  boil- 
ed pease,  he  takes  up  the  three  stones,  and  carries  them 
home  with  him,  to  be  used  in  the  rites  of  the  ten  fol- 
lowing days.  For  the  present  all  is  finished,  and  every 
one  betakes  himself  to  his  home. 

On  the  fourth  day,  the  chief  of  the  funeral,  after  bath- 
ing, performs  the  saricalpana,  or  application  of  thought. 
His  meditations  must  be  wholly  fixed  upon  Ahshnu,  of 
whom  he  is  to  think  as  master  of  the  world.  To  this 
consideration,  he  must  add  that  of  the  metamorphosis  of 
this  divinity  into  a hog.  He  must  also  think  of  Brahma, 
of  the  earth,  the  sun,  the  moon,  and  several  other  gods. 
He  must  call  to  mind  the  year,  the  month,  the  time  of 


CEREMONIES  FOR  THE  DEAD. 


21 


the  month,  the  day  of  the  week,  on  which  the  deceased 
yielded  his  breath.  Many  other  considerations  must  be 
present  to  his  mind,  which  we  cannot  stop  to  enumerate. 

In  general,  the  application  of  thought  is  recommended 
in  all  the  ceremonies,  which  are  made  by  Purohitas ; and 
it  would  be  a very  commendable  practice  if  it  were 
employed  on  rational  objects. 

In  most  of  the  ceremonies  practised  during  the  twelve 
days  of  mourning  for  the  death  of  a Brahman,  they  make 
great  use  of  the  sacred  herb  dharba,  or  darphy,  as  it  is 
called  in  some  languages.  Mention  is  made  of  this  plant 
so  regularly,  in  almost  every  rite  of  the  Brahmans,  that 
a short  account  may  not  be  here  misplaced  of  the  origin 
of  that  veneration  which  the  Hindus  entertain  for  it. 

It  is  found  every  where,  but  chiefly  in  wet  and  marshy 
places,  where  it  grows  spontaneously.  In  some  parts,  it 
is  so  plentiful  that  the  natives  thatch  their  houses  with  it. 
It  reaches  to  about  three  feet  in  length.  The  blade  re- 
sembles that  of  the  common  grass.  In  the  Hindu  books, 
there  is  no  end  to  the  praises  bestowed  on  this  herb,  and 
the  good  it  occasions.  It  is  this  great  estimation  in  which 
it  is  held  that  recommends  it  to  the  Brahmans  to  be  used 
in  all  their  ceremonies.  The  cause  of  its  virtue  is  that 
wdien  the  gods  and  the  giants  joined  together  to  churn 
the  sea  of  milk,  by  means  of  the  Mandara  Parvata  or 
Mount  Moadara  (probably  the  Caucasus,)  which  served 
them  fora  churn,  and  when  from  this  operation  emerged 
the  vase  which  contained  the  Ainatari,  it  was  first  set 
down  upon  this  herb  ; which  acquired  from  the  sacred 
contact,  the  most  excellent  quali'dcs. 

But,  to  return  to  the  ceremonies  of  the  mourning. 
Those  w'hich  are  carried  on  up  to  the  tenth  day,  being 
nearly  in  the  same  style  as  those  w hich  have  been  already 


32 


CEREMONIES  FOR  THE  DEAD. 


described,  require  no  farther  notice.  On  the  tenth  day, 
they  vary  in  several  particulars.  The  chief  of  the  fu- 
neral then  provides  some  dishes  of  savory  food  in  the 
manner  of  the  Brahmans,  but  in  no  great  abundance. 
He  adds  to  them  flowers  and  fruits  ; and  the  whole  being 
covered  with  cloths  stained  yellow  with  saffron  water,  is 
placed  on  a sort  of  tray,  and  carried  to  the  widow  of  the 
deceased.  She  then  adorns  her  forehead  with  some 
scarlet  emblem,  the  edges  of  her  eyelids  with  black,  her 
hair  with  red  ^flowers,  her  neck  and  bosom  with  sandal, 
and  stains  her  face,  arms,  and  legs  with  the  ordinary 
dye  of  the  country,  which  consists  of  water  made  yellow 
with  a mixture  of  powdered  turmeric.  She  then 
puts  on  her  jewels  and  her  finest  robes. 

All  who  are  present  then  proceed  to  the  brink  of  the 
nearest  tank  or  well.  The  chief  of  the  funeral  marches 
at  their  head,  bearing  the  several  articles  necessar)'  for 
the  ensuing  ceremony.  He  is  followed  by  the  widow, 
by  several  other  married  ^vomen  who  accompany  her, 
and  a p-reat  number  of  the  relations  and  friends.  Thev 
repeat  the  ceremony  of  the  three  little  stones,  and  receive 
the  offering  of  rice  and  other  artieles,  brought  for  that 
purpose  from  the  house.  The  women  have  then  per- 
mission to  weep  ; which  they  employ  with  loud  shrieks, 
beating  their  bosoms  till  their  grief  real  or  pretended  is 
exhausted.  The  chief  then  introduces  a ceremony 
which  is  w orthy  of  notice.  He  tiikes  the  three  little 
stones,  and  the  vessels  in  which  is  commonly  prepared 
the  rice  offered  either  to  the  stones  or  the  crows.  Then, 
going  into  the  water  up  to  the  neck,  he  turns  towards 
the  sun,  whom  he  addresses  in  these  words : “Up  to 
“ this  day,  these  stones  have  represented  the  deceased. 
“ Henceforth  let  him  cease  to  be  a corpse.  Now  let  him 


CEREMONIES  FOR  THE  DEAD. 


23 


“ be  received  into  the  Swarga  (the  paradise  of  Deven- 
“dra).  There  let  him  enjoy  all  blessings,  as  long  as  the 
“waters  of  the  Ganges  shall  continue  to  flow.”  In  pro- 
nouncing these  words,  he  casts  behind  him  the  stones  and 
the  vessels  he  held  in  his  hands,  and  returns  to  the  bank 
of  the  pond. 

It  deserves  to  be  remarked,  as  a thing  perhaps  now 
peculiar  to  the  idolatry  of  the  Hindus,  though  admitted 
in  some  degree  into  the  ancient  religion  of  other  nations, 
that  they  rank  the  carcasses  of  the  dead  among  the  sub- 
ordinate and  malevolent  deities,  it  appears  also  that  it 
is  only  those  that  suffer  a violent  death,  or  that  have  been 
deprived  of  the  ordinary  funeral  rites,  who  remain  in  this 
abhorred  condition  of  carcasses,  and  who  prowl  through 
the  vast  regions  of  the  universe  to  inflict  evil  upon  men. 
Such  as  perish  by  an  ordinary  death,  and  who  receive 
the  accustomed  funeral  rites,  retain  but  for  a few  days 
this  hideous  form. 

In  diis  aspect  of  Hindu  Paganism,  a considerable  re- 
semblance appears  to  the  Manes  of  the  Greeks  and  Ro- 
mans, or  to  the  shades  of  their  dead,  fluttering  on  the 
banks  of  the  river  Styx  ; and,  perhaps,  still  more  to  the 
walking  spirits  which  are  to  this  day  believed  in  by  many 
persons  in  Europe. 

The  women  have  likewise  their  own  particular  cere- 
monies ; the  most  important  of  which  is  that  performed 
in  constituting  the  wife  of  the  deceased  a widow.  We 
have  elsewhere  described  this  ceremony,  as  applied  to 
women  in  general ; but  a difference  takes  place  in  regard 
to  the  wives  of  Brahmans. 

On  the  bank  of  the  pool  where  they  are  assembled,  a 
shed  is  constructed,  on  which  they  place  a ball  of  earth, 
to  which  they  give  the  name  of  the  deceased ; and  his 
wife  stripping  off  her  jewels,  lays  them  on  the  ball,  pro- 


24f 


CEREMONIES  FOR  THE  DEAD. 


nouncing  these  words  : “ I divest  myself  of  these  as  the 
“ evidence  of  my  love.”  She  then,  with  her  own  hands, 
cuts  the  Ta/ili  from  her  neck  ; the  emblem  of  matri- 
mon}^,  which  is  worn  by  all  wives. 

These  ceremonies  are  accompanied  with  the  tears  and 
loud  cries  of  her  who  is  the  object  of  them  ; and  the 
other  women,  embracing  her  by  turns,  join  in  the  cries 
and  lamentation. 

The  custom  is,  in  such  cases,  not  to  untie  the  string 
by  which  the  Tahli  is  suspended,  but  to  cut  it ; and 
hence  arises  the  curse  so  often  imprecated  by  women, 
when  they  quarrel : “ may  your  Tahli  be  cut mean- 
ing, may  you  become  a widow.  For  it  is  by  this  sign, 
above  all  others,  that  the  state  of  widowhood  is  published 
and  declared. 

After  the  lamentation  is  ended,  they  bathe,  in  order 
to  purify  themselves  for  the  following  ceremony.  The 
chief  of  the  funeral  extends  on  the  ground,  in  a suitable 
place,  a long  piece  of  new  and  pure  cloth,  on  which  he 
places  a vessel  filled  with  water,  and  whitened  on  the 
outside  with  chalk.  Close  to  the  vessel  is  placed  a small 
heap  of  saffron  powder,  which  represents  the  god  Fig/i- 
nesxvara^  to  whom  they  sacrifice,  as  well  as  to  the  vessel 
itself;  by  which  means  the  water  it  contains  becomes 
the  holy  element  of  the  Ganges.  All  the  assistants  must 
drink  a little  of  this  water,  to  cleanse  them  from  all  the 
impurities  they  have  contracted  during  the  celebration  of 
the  funeral.  Every  one  then  receives  an  arcca  nut  and 
a leaf  of  betel,  and  the  widow  a new  dress. 

The  ceremonies  of  the  eleventh  day  are  not  more  inter- 
esting, and  therefore  we  shall  lightly  pass  them  over.  On 
this  day  the  chief  of  the  funeral  I'cpairs  to  the  tank,  at- 
tended by  the  Purohita  and  nine  Brahmans.  There  he 


CEREMONIES  FOR  THE  DEAD,  ^5 

digs  a little  trench,  which  he  fills  with  cow-dung.  This 
he  kindles  ; and  on  the  fire  he  performs  the  sacrifice  of 
the  Homam.  He  then  rolls  up  two  little  balls  of  boiled 
rice,  and  casts  one  after  the  other  into  the  fire.  Pros- 
trating himself  before  that  element,  he  prays  for  a bless- 
ed world  to  the  deceased ; and  immediately  he  returns 
to  the  house  for  the  Deliverance  of  the  Bull. 

To  celebrate  this  rite,  one  of  those  animals  is  selected, 
which  must  be  all  of  one  colour,  and  that  either  white,  red, 
or  black.  Having  decorated  him  well  with  garlands  of 
flowers,  they  brand  on  his  right  flank,  with  a hot  iron, 
the  figure  of  a sort  of  weapon  called  Sula^  which  is  ap- 
preciated to  Siva.  In  honour  of  him  the  bull  is  set  at 
liberty,  and  has  a right  to  pasture  at  large.  This  em- 
ancipation of  the  bull  is  considered  as  one  of  the  most 
meritorious  acts  that  can  be  performed  for  the  welfare  of 
the  deceased. 

The  celebration  of  the  twelfth  day  is  of  a piece  with 
the  preceding.  From  amongst  the  eight  Brahmans  who 
are  invited  by  the  chief,  he  selects  one  whom  he  con- 
stitutes, in  his  thoughts,  a dead  carcase.  He  puts  in 
his  hand  the  herb  Dharba,  and  washes  his  feet ; upon 
which  he  then  puts  some  grains  of  Sesamum.  Seating 
him  then  in  a particular  place,  he  puts  Dharba  on  his 
head,  pendants  of  gold  at  his  cars,  and  a ring  on  his  fin- 
ger, and,  after  making  him  some  presents  of  cloth,  he  ends 
by  putting  a string  of  Rudrasha  about  his  neck.  These 
are  a kind  of  beads,  of  which  necklaces  are  often  made, 
and  are  nearly  of  the  size  and  shape  of  a nut. 

Afterwards  they  proceed  to  one  of  the  funeral  rites 
which  the  Brahmans  deem  the  most  important  of  all. 
In  a place  prepared  for  the  purpose  the  cliief  deposits 
four  little  balls  made  of  rice  and  other  vegetables,  knea* 

VoL.  II.  D 


so  CEREMONIES  FOR  THE  DEAD. 

ded  together.  The  first  is  for  the  deceased  ; the  second 
for  his  fatlier ; the  third  for  his  grandfather  ; and  the 
fourth  for  his  great  grandfather.  He  pours  a little  water 
on  each,  and  adds  a few  grains  of  Sesainuin.  Then  ad- 
dressing himself  to  the  Brahman,  who  represents  the 
corpse  ; “ thou  hast  been  till  now,”  says  he,  “ a dead 
“ carcase  ; henceforth  thou  shalt  be  a progenitor ; thou 
“ shalt  dwell  where  they  reside,  and  enjoy  all  happi- 
“ ness.”  He  has  no  sooner  spoken  than  he  takes  up 
the  ball  which  was  dedicated  to  the  father  of  the  de- 
ceased, divides  it  into  three  parts,  and  kneading  each 
portion  with  one  of  the  three  other  balls  which  have  re- 
mained entire,  he  offers  to  them  a sacrifice  in  common. 

Although  the  Brahmans,  in  the  invocation  of  their  an- 
cestors, on  this  and  similar  occasions,  confine  themselves 
to  the  three  latest  generations,  yet  they  by  no  means 
exclude  those  that  are  more  remote.  On  the  contrary, 
they  particularly  enjoin  upon  those  whom  they  invoke, 
to  bring  w'ith  them  their  forefathers. 

After  having  accomplished  all  the  ceremonies  of  which 
w'e  have  given  this  brief  detail,  the  chief  of  the  funeral 
goes  to  the  tank  and  bathes,  and  then  returns  home,  well 
wrapped  up  in  a sort  of  cloak.  On  reaching  the  house,  he 
embraces  all  his  relations  there  assembled,  and  addresses 
them  in  words  of  consolation.  An  entertaiment  suc- 
ceeds for  all  those  who  have  assisted  at  the  ceremonies 
of  mourning  ; after  which  he  resumes  his  turban  : a mat- 
ter so  important  as  to  require  an  ostentatious  display  of 
ceremonies  peculiarly  adapted  to  the  occasion. 

The  rites  which  we  have  described  are  not  the  only 
ceremonies  practised  on  the  death  of  a Brahman.  The 
same,  or  similar  ones,  are  repeated  at  least  fifteen  times 
in  the  course  of  the  year  in  which  he  dies  ; and  the  day  of 


CEREMONIES  FOR  THE  DEAD. 


tlie  anniversary  of  his  death,  called  Ttdhy,  must  be  kept 
for  a succession  of  years.  The  same  ceremonies,  or  nearly 
so,  are  repeated,  of  which  we  have  furnished  so  tiresome 
a detail. 

The  ceremonies  practised  at  the  death  of  married  wo- 
men,  are  not  much  unlike  those  performed  for  the  men. 
To  die  in  the  state  of  matrimony,  is  so  happy  an  event 
for  aw’oman,  that  it  can  be  nothing  less  than  the  reward 
of  the  fervent  worship  she  has  paid  to  Lakshmi,  or  some 
other  distinguished  goddess,  during  her  life. 

But  I shall  close  this  long  and  tedious  detail  concern- 
ing Mourning,  after  recounting  one  remarkable  ceremo- 
ny which  is  practised  by  all  the  casts. 

The  Hindu  Astronomy  attributes  to  the  Moon  a sort 
of  zodiac  consisting  of  twenty-seven  constellations,  hav- 
ing a relation  to  her  periodical  course  of  the  same  num- 
ber of  days.  The  four  last  are  more  or  less  unlucky  ; 
and  miserable  is  he  who  happens  to  die  when  the  Moon 
is  in  that  part  of  her  orbit.  Or,  unhappy  rather  are  his 
relations.  The  body  of  a person  who  dies  under  so 
auspicious  a planet,  can  in  nowise  be  carried  over  the 
threshold.  In  taking  it  to  the  funeral,  an  aperture  is 
made,  by  demolishing  a part  of  the  wall,  through  which 
it  is  brought  to  escape  the  perilous  consequences  which 
w’ould  otherwise  ensue  upon  so  ill-starred  a demise.  It 
is  necessary  to  abandon  the  house  for  six  or  at  least  three 
months,  according  to  the  degree  of  malignity  of  the  lunar 
influence  at  the  time  of  dying.  While  this  is  going  on, 
the  door  is  barricadoed  with  bundles  of  thorns.  The 
time  being  elapsed,  the  briars  are  removed,  the  door  open- 
ed, and  all  the  apartments  carefully  garnished.  The  Pu- 
rohita  attends  to  accomplish  the  Purification  by  his  rites. 
It  is  then  in  a condition  to  admit  of  a feast  and  donation 


28 


CEREMONIES  FOR  THE  DEAD. 


to  the  Brahmans ; after  which  its  owner  may  dwell  in  it 
as  before. 

The  same  superstitious  observance  takes  place  with 
respect  to  Births.  When  they  occur  on  days  when  the 
Moon  is  passing  through  a malign  constellation,  the  re- 
lations are  so  much  alarmed  at  the  evils  which  cannot  fail 
to  ensue,  both  to  themselves  and  to  the  children  born 
in  so  evil  an  hour,  that  they  secretly  get  rid  of  them  ei- 
ther by  delivering  them  over  to  people  who  are  less 
credulous  on  that  score,  or,  when  they  cannot  find  such 
an  opportunity,  by  exposing  them  on  the  highways  or 
streets. 

In  admitting  the  absurdity  of  the  Hindu  superstition 
in  general,  and  that  of  the  funeral  rites  in  particular,  we 
are  not  compelled,  thank  God ! to  insult  over  the  blind- 
ness of  those  who  have  so  erred.  I view  their  conduct 
only  with  eyes  of  compassion.  Such,  and  lower  still, 
perhaps,  were  our  own  ancestors;  and  such  would  we 
ourselves  have  been,  but  for  the  undeserved  gift  of  Re- 
velation, which  the  Father  of  Light  has  descended  to 
impart  unto  us,  in  his  infinite  mercy,  for  the  purpose  of 
rescuing  us  from  the  thick  darkness  in  which  our  fore- 
fathers were  so  long  immersed,  and  of  exalting  us  to  the 
glorious  light  of  truth.  Thanks  without  gid  be  to 
Him  for  those  his  inestimable  bles&ings  ! 


VANAPRASTHAS. 


S9 


CHAP.  XXIX. 

Of  the  third  Condition  of  the  Brahmans.,  that  of  Vana^ 
prastha  or  Inhabitants  of  the  Dcsart. 

THE  third  order  of  Brahmans  is  that  of  Vanaprastha, 
or  Inhabitants  of  the  Desart.  I know  not  whether  any 
of  this  order  still  remain  in  the  territory  washed  by  the 
Indus,  or  in  the  north  of  India  ; where  it  is  certain  they 
once  abounded  and  flourished.  This  sect  of  philoso* 
phers  is  now  to  be  found  no  where  in  the  peninsula,  and 
I believe  it  to  be  there  absolutely  extinct. 

The  ambition  of  acquiring  a name,  and  also  that  of 
attaining  the  utmost  degree  of  perfection  by  purification 
in  solitude,  impelled  many  of  the  Brahmans,  in  ancient 
times,  to  forsake  the  towns  and  all  intercourse  with  men,' 
and  to  retire  into  the  woods,  with  their  obsequious  wives. 
They  who  assumed  this  distinction,  were  kindly  re- 
ceived by  those  who  had  embraced  it  before  them,  and 
were  initiated  by  them  into  the  rules  of  a solitary  life. 

From  this  class  of  philosophers,  the  Brahmans  of  pris- 
tine times  acquired  all  their  original  lustre  ; .nay,  it  ap- 
pears that  they  were  the  true  founders  of  the  cast.  To 
them,  undoubtedly,  it  was  that  Alexander  the  Great, 
after  invading  their  territory,  applied  for  instruction  ; and 
to  them  allusion  is  made  by  the  ancient  Greek  and  Latin 
authors,  when  they  speak  of  the  Brahmans  of  India.  At 
the  time,  t herefore,  when  the  conqueror  of  Greece  pene- 


so 


VANAI'RASTHAS. 


trated  into  their  country,  they  were  still  famous,  and  were 
esteemed  the  only  real  Brahmans.  There  were,  no  doubt, 
a great  many  who  lived  in  intercourse  with  the  world  ; 
but  they  were  not  held  in  equal  reputation  with  the  Va- 
naprastha. 

The  most  celebrated  amongst  them,  and  the  most  an- 
cient,  were  the  seven  great  Rishis  or  Penitents,  whom 
we  have  already  mentioned.  Their  successors  enjoyed 
nearly  the  same  degree  of  respect.  Even  their  Kings 
did  not  disdain  to  shew  them  honour,  and  to  pay  them 
marks  of  reverence  which  almost  approached  to  adora- 
tion. They  looked  for  no  success  but  through  their 
benediction,  which  they  preferred  to  all  the  honours  they 
could  elsewhere  obtain.  On  the  other  hand,  they  stood 
in  extreme  awe  of  their  curse,  which  was  believed  never 
to  fall  innoxiously. 

The  reception  accorded  to  some  of  those  solitary  Brah- 
mans by  a great  monarch,  is  thus  described  by  the  au- 
thor of  the  Padma  Purana  : 

“ Penetrated  with  joy  and  respect  beyond  expression, 
“ he  prostrated  himself  at  full  length  before  them.  When 
“ he  rose,  he  made  them  sit  down,  and  washed  their  feet. 
“ He  then  poured  the  water  that  had  been  so  used,  upon 
“ his  own  head.  This  was  succeeded  by  a sacrifice  of 
“ flowers,  which  he  oflered  to  their  feet.  Then,  with 
“ both,  hands  clasped  and  raised  over  his  head,  he  made 
“ them  a profound  obeisance,  and  addressed  them  in  these 
“ words  : ‘ The  happiness  which  I enjoy  this  day  in  see- 
“ ing  your  holy  feet,  is  a sufficient  reward  for  all  the 
“ good  works  I have  yet  performed.  I possess  all  hap- 
“ piness  in  beholding  those  blessed  feet,  which  are  the 
“true  flower  of  Nilufar.  Now  is  my  body  become 
“ wholly  pure.  Ye  are  the  gods  whom  I serve,  and  be- 


VANAPRASTHA3. 


31 


“ sides  you  I acknowledge  no  others  on  the  earth.  No- 
“ thing  is  purer  than  I shall  henceforth  be.’  ” 

Such  is  the  degree  of  honour  in  which  the  Penitents 
arc  held,  and  such  the  style  of  Hindu  compliment.  It 
indicates  a sentiment  of  the  lowest  flattery  in  those  who 
use  it,  and  no  great  degree  of  reverence  for  their  gods. 
The  same  taste  subsists,  in  its  full  vigour,  to  the  present 
day,  and  particularly  among  the  Brahmans  : for,  when 
they  have  any  thing  to  hope  or  to  fear,  even  if  it  were 
from  a Pariah,  there  is  no  strain  of  compliment  too  high 
for  the  occasion. 

It  is  not  surprising  that  Kings  should  pay  such  hon- 
ours to  the  penitent  philosophers,  seeing  that  the  gods 
themselves  respect  them,  and  feel  honoured  by  their 
visits.  There  is  no  sort  of  approbation  or  distinction 
which  the  deities  do  not  manifest  for  them  ; while  tliey, 
in  return,  treat  them  with  haughtiness,  and  sometimes 
even  insolently.  Witness  him,  wdio  paid  a visit  to  each 
of  the  three  principal  divinities  of  India,  and  began  his 
interview  by  giving  each  of  them  a kick  ! His  object 
was  to  know  how  they  would  demean  themselves,  and 
to  find  out  their  temper,  by  the  conduct  which  they 
would  adopt  upon  such  a salutation. 

The  penitents  always  maintained  a kind  of  superiority 
over  the  gods,  and  punished  them  severely  when  they 
found  them  in  fault.  It  has  cost  Brahma,  Siva,  Deven- 
dra,  and  some  other  deities,  pretty  dear  to  have  incurred 
their  maledictions,  on  account  of  their  infamous  obsceni- 
ties. These  stories,  silly  as  they  are,  prove  the  high 
opinion  that  has  been  entertained  of  the  penitents,  and 
the  antiquity  of  the  institution ; on  which  I shall  hazard 
some  conjectures. 

The  Hindu  fable  of  the  seven  penitents  that  were  saved 


33 


VANAPRASTHAS. 


from  the  waters  of  the  deluge  in  a vessel  of  which  Vishnu 
M'as  the  pilot,  seems  to  shew  that  sons  of  Noah,  or  at  least 
of  Japhet,  to  the  number  of  seven,  having  been  disper- 
sed by  the  famous  event  which  confounded  their  lan- 
guage at  Babel ; some  of  them  might  have  reached  In- 
dia by  the  way  of  Tartary,  and  so  have  become  the  first 
founders,  not  only  of  the  Brahmans,  but  also  of  the  other 
people  ^vho  gradually  settled  in  the  country  in  which 
they  had  instituted  laws.  It  happened  to  the  people  who 
inhabited  India,  as  it  has  done  to  all  other  ancient  nations, 
that  the  laws  prescribed  to  them  for  their  worship,  their 
morals  and  good  order  in  society,  as  well  as  the  dogmas 
for  preserving  health,  suffered  in  a length  of  time  great 
alterations,  occasioned  by  prejudice,  interest,  and  a thou- 
sand other  causes.  At  length,  they  degenerated  into  a 
phL’osophy  ill  understood  in  many  respects,  to  which 
certain  Brahmans  attached  themselves  ; forming  at  once 
a sect  of  philosophers  and  a community  separate  from 
the  rest  of  the  nation.  Their  retreating  to  the  woods,  the 
austerity  of  their  lives,  and  their  contempt  for  temporal 
wealth  ; the  purity  of  their  morals,  and  their  high  cultiva- 
tion of  science,  were  qualities  which  could  not  fail  to  es- 
tablish their  reputation  and  to  gain  the  public  esteem. 

It  can  scarcely  be  doubted  that  these  savages  of  India 
are  of  higher  antiquity  than  those  of  Greece.  For,  what 
was  the  philosophy  of  Greece  before  Pythagoras,  and 
what  its  legislation  before  Lycurgus  ? It  was  because 
legislation  had  been  established  in  India  on  fixed  rules, 
and  because  the  philosophy  of  tliat  country  had  spread 
its  renown  as  far  as  Europe,  that  those  two  celebrated 
philophers  undertook,  at  different  periods,  so  long  a jour- 
ney, in  order  to  see  the  Hindu  Vanaprasthas,  and  to  stu- 
dy their  precepts  and  their  example.  Nor  were  they. 


VANAPRASTHAS. 


33 


as  far  as  appears,  the  only  persons  that  visited  India 
with  similar  views. 

It  is  true  that  the  philosophy  of  the  Greeks,  though 
later  in  its  origin,  soon  surpassed  that  of  the  Hindu 
Brahmans,  by  the  clearness  of  its  conceptions  on  all  the 
points  which  it  discusses,  by  the  beauty  of  its  morality, 
by  the  success  with  which  it  cultivated  every  science,  by 
its  researches  into  the  nature  of  the  Divinity,  and  by  the 
abhorrence  which  it  inspired  for  the  ridiculous  gods  of 
paganism.  Yet  it  would  be  unjust  to  deny  that  the 
Brahman  Vanaprasthas  also  would  have  made  great  pro- 
ficiency in  the  knowledge  of  morals  and  of  divinity,  had 
they  not  suffered  their  minds  to  be  pre-occupied  by  the 
idle  dogmas  respecting  the  means  of  purifying  the  soul ; 
which  they  thought  indispensable  in  practice,  although 
with  the  certainty  of  spoiling  their  whole  philosophy. 
In  this  way,  the  wisest  of  the  Hindus  became  the  most 
besotted. 

This  illusion  concerning  uncleanness  and  the  corres- 
ponding purification  from  it,  which  they  pursued,  as 
one  may  say,  till  they  lost  sight  of  it,  made  them  stum- 
ble from  one  error  upon  another,  from  precipice  to  pre- 
cipice ; and  the  current  which  hurried  them  away  car- 
ried with  them  the  whole  nation,  of  whom  they  had  been 
the  oracles.  This  was  the  more  unavoidable  that  the 
people  of  the  north  had  just  subdued  India,  bringing 
with  them  the  Brahmans,  who  were  hardlv  known  till 
then,  and  who  established  their  religion  upon  the  ruins 
of  that  of  Buddha ; the  one  altogether  as  absurd  as  the 
other. 

It  may  be  asked,  whether  there  was  any  communica- 
tion between  Zoroaster,  or  his  disciples,  and  the  Vana- 
prasthas of  India  : a question  to  which  I do  not  consi- 
VoL.  II.  E 


34 


TANAPRASTHAS. 


der  myself  capable  of  giving  an  answer.  A great  affini- 
ty has  been  demonstrated  to  exist  between  these  two 
different  casts  of  people  by  a modern  author^,  whose 
profound  and  interesting  researches  into  Oriental  litera- 
ture have  challenged  the  attention  and  admiration  of  the 
learned  of  Europe.  This  author,  in  comparing  the 
Zend,  or  sacred  idiom  of  the  ancient  Persians  with  the 
Sanscrit  of  India,  has  found  so  great  a resemblance  be- 
tween these  two  ancient  tongues  as  to  lead  him  to  pro- 
nounce that  they  were  in  ancient  times  the  same  dialect. 
Nevertheless,  the  worship  of  Zoroaster  and  that  of  the 
Brahmans  are  so  different,  and  in  many  particulars  so 
opposite  to  each  other,  that  it  would  be  very  difficult,  on 
comparison,  to  persuade  one’s  self  that  they  both  sprang 
from  the  same  fountain.  And  if  at  the  present  time, 
some  slight  resemblance  is  observed  between  the  Gabars 
or  Parsees,  and  the  Hindus,  in  the  w'orship  of  fire,  which 
is  common  to  both  ; their  religion  and  customs  are 
wholly  different  in  every  thing  besides.  But  that  which 
constitutes  the  fundamental  basis  of  the  Hindu  philoso- 
phers is  so  exclusively  peculiar  to  them,  that  I believe  no 
traces  of  it  can  be  observed  in  any  other  nation  ; nor 
can  it  be  shewn  that  there  is  any  thing  in  their  practices, 
religious  or  civil,  in  which  other  nations  have  been 
their  instructors. 

I pretend  not  but  that,  in  some  particular  points,  there 
is  a resemblance  between  them  and  philosophers  of  other 
countries.  Their  morality  has  a great  affinity  to  that  of 
Zeno  and  the  Stoics.  Their  manner  also  of  teaching,  by 
imposing  a great  deal  on  the  memory,  bears  a likeness  to 
that  of  the  Druids.  The  spirit  of  seclusion  which  cha- 
racterises the  Vanaprasthas,  is  also  found  among  the  Be- 


Sir  William  Jones. 


VANAPRASTHAS. 


35 


liabites,  the  children  of  the  prophets,  and  the  Essenians 
of  Egypt.  But  no  certain  knowledge  can  be  thence  de- 
rived concerning  the  philosophy  of  India,  the  antiquity 
of  which  seems  to  go  beyond  that  of  those  other  nations. 
It  is  extremely  probable  that  it  must  have  had  for  its 
founder  some  one  of  the  ancient  patriarchs,  grandchildren 
of  Noah  ; who  being  contemporary  with  those  who  are 
mentioned  in  Scripture,  and  instructed  in  the  same  sys- 
tem of  morals,  may  have  transmitted  them  to  their  des- 
cendants who  settled  in  India.  Amongst  these  some  en- 
thusiasts and  fanatics  were  found,  who,  aiming  at  the 
perfection  of  morality  and  perhaps  at  the  renown  of  sur- 
passing their  masters,  entirely  perverted  the  doctrine  of 
their  ancestors,  and  formed  the  sect  of  Vanaprastha  phi- 
losophers. 


36 


RULES  OF  THE  VANAPRASTH AS. 


CHAP.  XXX. 

I 

Rules  of  the  F anaprasthas.  • 

THE  life  of  the  Brahman  Recluse  was  regulated  by 
the  observance  of  certain  rules  of  conduct  to  which  those 
who  embraced  it  were  restricted.  They  are  thus  descri- 
bed in  the  Padma  Purana^  to  my  quotation  from  which 
I will  add  a few  remarks  to  make  it  more  intelligi- 
ble. 

1.  The  Vanaprastha  must  renounce  the  society  of 

other  men,  even  of  the  Brahmans,  and  take  up  his 
abode  in  the  desert,  far  from  towns  and  inhabi- 
ted places. 

The  renunciation,  however,  was  not  so  complete  but 
that  they  might  be  permitted  occasionally  to  revisit  the 
w’orld,  for  several  purposes ; instances  of  which  are  seen 
in  the  Hindu  WTitings. 

2.  They  shall  carry  with  them  their  wives,  who  must 

be  subject  to  the  same  course  of  life  as  them- 
selves. 

It  is  here  that  the  Vanaprastha  is  chiefly  distinguished 
from  the  Sannyasi  Brahman,  who  is  bound  to  live  sin- 
gle, or  to  put  hisSvife  aw'ay  if  he  has  one.  But  though 
the  Vanaprastha  be  not  condemned  to  absolute  conti- 


RULES  OF  THE  VANAPR ASTHAS.  37 

nence,  it  is  yet  required  of  him  to  use  his  conjugal  rights 
with  moderation. 

3.  They  must  inhabit  no  house  that  is  covered  other- 

wise than  with  leaves,  as  any  other  dwelling  would 
ill  become  those  who  profess  to  have  renounced 
the  world. 

Houses  thatched  with  palm  leaves  are  very  common  in 
India. 

4.  They  must  not  wear  garments  of  cotton  cloth,  but 

must  always  have  their  dress  of  a fabric  made 
from  grass. 

This  last  species  of  cloth  is  still  common  in  the  north 
of  India.  It  is  as  soft  to  the  touch  as  silk,  and  has  the 
advantage  of  not  being  subject  to  be  soiled  like  the  cloth 
of  cotton. 

5.  They  ought  to  practise,  with  the  greatest  exactness, 

all  the  rules  prescribed  to  the  Brahmans  in  gene- 
nal,  particularly  that  of  bathing  three  times  every 
day  ; with  the  accompanying  prayers. 

6.  They  must  be  particularly  attentive  in  the  choice 

of  whatever  is  used  for  food.  They  should  al- 
ways confine  themselves  to  such  herbs  as  are 
found  within  the  forest  they  inhabit.  They  ought 
scrupulously  to  abstain  from  all  roots  that  form  a 
bulb  in  the  ground,  and  particularly  from  onions. 

The  Brahmans  of  the  present  time  as  well  as  the  other 
casts  of  Hindus  who  live  on  vegetables,  still  keep  up 
this  regulation.  Onions,  garlic,  mushrooms,  and  some 
other  productions  of  the  same  kind  are  prohibited 


38 


RULES  OF  THE  VANAPKASTHAS. 


to  them,  although  their  women,  who  arc  not  so  scrupu- 
lous, sometimes  introduce  very  secretly,  both  garlic  and 
onions  for  a relish  to  their  ragouts.  In  the  practice  it- 
self, a similarity  will  be  found  to  the  Egyptian  supersti- 
tion, in  which  onions  are  considered  sacred,  and  even  as 
the  objects  of  worship. 

7.  They  must  be  continually  meditating  and  ponder- 

ing on  Para-Brahma ; by  which  means  they  may 
attain  that  spiritual  temperament  which  shall 
re-unite  them  with  the  divinity. 

We  shall  speak,  in  the  sequel,  of  the  various  modes  in 
which  this  re-union  may  be  eflfected. 

8.  The  sacrifices,  and  above  all  that  of  the  Yajim, 

ought  to  be  their  principal  occupation. 

In  the  next  chapter  will  be  found  the  description  of 
this  sacrifice,  the  most  famous  of  all  that  are  offered  up  by 
the  Brahmans. 

I am  surprized  that  the  author  of  the  work  had  not 
inserted  among  the  occupations  of  the  Recluse  Brah- 
mans the  study  of  the  Sciences ; for  it  is  certain  that  at 
least  a very  great  number  of  them  cultivated  learning 
with  assiduity,  particular  those  branches  that  relate  to 
Theology,  Morals,  Astronomy,  and  Magic.  To  them 
we  are  indebted  for  the  Hindu  books,  which  still  exist 
on  those  subjects  of  science. 

These  ascetic  philosophers,  as  far  as  we  can  judge,  ob- 
served their  rules  in  all  their  force  at  the  time  of  the  in- 
vasion of  Alexander  the  Great ; and  there  is  reason  to 
believe  that  they  persisted  in  them  long  after  the  era  of 
that  famous  conqueror.  Their  conduct  was  far  supe- 


RULES  OF  THE  VANAPRASTHAS 


39 


rior  to  the  general  rules  we  have  quoted,  as  may  be  in- 
ferred from  the  following  account  of  their  principles. 

Men,  according  to  these  philosophers,  are  born  with 
three  leading  impulses  ; which  they  express  by  the  fol- 
lowing  words  : Loka-yetshanee,  atta-yetshaneCy  Putra- 
yetshanee.  The  first  is  the  Love  of  Land  ; the  next  the 
Love  of  Gold  ; and  the  last  the  Love  of  Women.  By 
the  Love  of  Land,  they  mean  not  only  the  various  pro- 
perty which  one  may  acquire  during  his  life,  without 
even  excepting  a throne,  but  also  employments  and  posts 
of  honour. 

So  far  were  they  from  grasping  at  wealth  or  aspiring 
to  dignities  of  this  kind,  that  their  exhortations  and  exam- 
ple sometimes  prevailed  upon  Kings  themselves  to  make 
a sacrifice  of  their  worldly  possessions,  and  to  renounce 
their  state  and  dignity,  to  lead  with  them  a philosophi- 
cal and  penitential  life  in  their  forests.  The  Hindu  books 
make  frequent  reference  to  those  penitent  and  secluded 
Princes.  They  sometimes  went  beyond  the  Brahmans, 
their  masters,  in  the  fervour  and  austerity  of  their  peni- 
tence. And,  so  far  from  being  jealous  of  their  illustri- 
ous rivals,  these  have  frequently,  in  admiration  of  their  ex- 
traordinary devotion  and  zeal,  conferred  upon  them  the 
signal  distinction  of  becoming  Penitent  Brahmans  like 
themselves,  and  have  incorporated  them  accordingly 
with  their  cast. 

By  the  passion  for  gold,  these  philosophers  meant  not 
only  the  desire  of  possessing  that  metal,  but  also  what- 
ever else  it  could  acquire  as  money  ; such  as  precious 
stones,  fine  houses,  rich  dress,  sumptuous  feasts,  and 
whatever  appertains  to  the  table.  The  Vanaprasthas 
had  the  same  indifference  for  all  these  good  things  as 
they  professed  to  have  for  worldly  honours  and  posses- 


40 


RULES  OF  THE  VANAPIIASTHAS. 


sions  in  land.  The  simple  furniture  of  their  cabins  con- 
sisted of  some  vessels  of  copper  and  earthen  ware.  They 
accounted  themselves  sufficiently  rieh  if  they  had  some 
cows  to  supply  them  with  the  milk  which  was  the  chief  in- 
gredient of  their  food.  For  this  reason  the  present  of  a 
cow  was  gladly  accepted  by  them  from  any  of  the  vota- 
ries. 

Many  ver}'  extravagant  fables  are  still  extant  regarding 
these  cows  of  the  Penitents.  I have  tbund  in  the  Bhaga- 
vata  the  history  of  one  which  could  suppl) , not  milk  only, 
but  every  species  of  food,  for  a large  army.  A neigh- 
bouring Prince  being  desirous  to  possess  a valuable 
treasure,  went  to  seize  her  by  force  ; but  the  Vanapras- 
tha  to  whom  she  belonged  had  received  her  from  the 
gods,  as  a recompence  for  the  fervour  of  his  devotion, 
and  the  merit  of  his  sacrifices  ; and  the  cow,  being  en- 
dowed with  as  much  courage  as  exuberance,  rushed  in- 
to the  midst  of  the  enemy’s  force,  which  had  come  to 
carry  her  away,  and  put  the  whole  army  to  the  rout. 

As  these  solitary  devotees  lived  in  great  simplicity, 
their  expences  were  but  small : and  they  found,  in  the 
offerings  wffiich  were  brought  them  by  their  numerous 
votaries,  not  only  enough  for  their  own  wants,  but  also 
for  the  alms  which  they  gave  to  the  neeessitous  among 
their  visitants.  The}’  confined  themselves  to  one  meal 
daily.  Inebriating  liquors  were  not  in  their  thoughts  ; 
nor  was  the  want  of  them  felt  as  any  privation  by  men  ac- 
customed, from  their  infancy,  to  consider  the  use  of 
such  an  indulgence  as  impure  and  debasing.  They 
had  conti  acted  in  good  time  a salutary  detestation  of  it, 
and  no  crime  appeared  in  their  eyes  so  degrading  to  hu- 
man nature  as  drunkenness. 

By  the  passion  for  women  they  understood  all  the  sen- 


RULES  OF  THE  VANAPRASTHAS. 


41 


sual  pleasures  connected  with  the  sex,  excepting  what 
the  legitimate  union  of  a man  with  his  wife  permits ; and, 
even  in  that  case,  their  moderation  in  the  use  of  autho- 
rized enjoyment  was  extreme. 

On  this  subject  we  may  perceive,  in  the  conduct  of 
those  philosophers,  vestiges  of  the  primitive  races  of 
men,  who  held  sacred  the  command  of  their  Creator  to 
our  first  parents  : “ Increase  and  multiply  and  replenish 
“ the  earth.”  They  held  it  as  an  indisputable  obliga- 
tion imposed  by  nature  on  all  living  creatures,  to  trans- 
mit, by  a new  generation,  the  existence  which  they  re- 
ceived from  their  predecessors.  But  they  were  so  strong- 
ly impressed  with  true  sentiments  concerning  marriage, 
and  with  the  purpose  of  Him  who  ordained  it,  when  He 
created  the  first  man  and  woman,  that  they  abstained 
from  all  intercourse  but  as  it  promised  to  be  fruitful : 
so  different  in  this  respect  from  the  Manicheans,  who,  as 
St.  Augustin  relates,  from  their  dislike  of  progeny,  ne- 
ver acted  the  husband  but  under  circumstances  where 
conception  was  not  likely  to  ensue. 

They  were  convinced,  in  short,  that  a spiritual  life  was 
unattainable,  excepting  by  subduing  all  the  passions,  and 
that  passion  in  particular  which  chiefly  predominates 
over  our  nature.  It  was  not  lawful  for  them  even  to  look 
in  the  face  of  a woman  ; and  they  were  impressed  with 
the  belief  that  a single  act  of  incontinence  would  erase  all 
the  merits  of  a life  of  devotion  for  a number  of  years. 
The  Hindu  books  are  filled  with  instances  of  this  kind. 
But  as  it  is  the  fatality  of  their  authors  to  corrupt  all 
narration  by  an  intermixture  of  the  wildest  and  most  con- 
tradictory fables,  we  shall  find,  tacked  to  a true  story  of 
a penitent  who  was  punished  for  not  effectually  control” 
ling  his  desires,  some  wonderful  and  highly  embellished, 

VoL.  II.  F 


IvS  RULES  OF  THE  VANAPRASTHAS. 

tale  of  his  excesses,  in  voluptuousness  of  every  kind, 
committed  by  some  devotee,  and  continued  for  thou* 
sands  of  years ; and  unaccountably  supported,  during 
that  long  period,  in  full  vigour,  by  the  fervency  of  his 
devotion. 

I shall  not  go  into  any  long  detail  of  the  virtues  of  the 
Vanaprastha  Brahman.  If,  on  the  other  hand,  they  can- 
not be  considered  as  real  and  genuine,  upon  the  ground 
that  they  are  not  founded  on  the  natural  feelings  of  hu- 
manity, but  rather  practised  for  ostentation  and  show ; 
on  the  other  hand,  we  must  allow  that,  whatever  was  the 
motive,  they  are  at  least  on  a level  with  the  virtues  of  the 
vaunted  philosophers  of  Greece.  For  they  practised  hos- 
pitality  and  enjoined  it  so  strongly  upon  others,  that  the 
Brahmans,  on  going  to  their  meals,  were  bound  to  look 
into  the  street,  to  observe  if  any  wretched  wanderer  stood 
jn  need  of  a morsel.  And  it  is  still  more  remarkable  that, 
in  such  a case,  no  distinction  was  made  between  a friend 
and  an  enemy.  I will  not  indeed  avouch  that  their  prac- 
tice always  kept  pace  with  morality  so  pure. 

Their  highest  boast  is  their  moderation  in  resenting 
the  injuries  which  they  suffer  ; and  they  strongly  incul- 
cate upon  others  the  duty  of  restraining  the  feeling  of 
wrath.  The  ebullitions  of  this  passion  in  themselves, 
which  sometimes  break  out  against  the  gods,  they  as- 
cribe rather  to  zeal  than  to  anger,  as  they  are  never  ex- 
cited but  by  the  contemplation  of  the  disorderly  conduct 
and  lascivious  practices  of  those  celestial  personages. 

Yet  notwithstanding  the  purity  of  their  principles  on 
this  topic,  it  is  certain  that  a small  vexation  serves  to  ir- 
ritate them,  and  that  they  do  not  well  exemplify  their 
own  precepts.  Their  maledictions  have  become  formi- 
dable, because  they  may  be  incurred  by  a trifling  fault ; 


RULES  OF  THE  VANAPRA3THA8. 


4^3 


and  because,  though  unjustly  fulminated,  they  never  fail 
to  take  effect. 

N 

All  the  other  virtues  natural  to  man,  such  as  compas- 
sion, humanity,  disinterestedness,  liberality,  were  familiar 
to  them.  They  taught  them  to  others  by  their  discourse 
and  their  practice.  From  this,  no  doubt,  it  must  be  as- 
sumed that  the  Hindus  possess  moral  principles  not  dif- 
ferent from  ours,  and  that  they  are  well  acquainted  with 
the  duties  which  men  reciprocally  owe  to  each  other  in 
civilized  society. 


44 


SACRIFICES  OF  TilE  ANCHORETS. 


CHAP.  XXXI. 


Of  the  Sacrifices  of  the  Anchoret  Brahmans  ; particU’ 
larly  the  Yajna. 

THE  sacri6ce  most  in  use  amongst  the  Vanaprasthas 
was  that  of  the  Hornam,  so  often  mentioned  ; and  which 
was  commonly  performed  by  producing  new  fire  from 
the  flint,  and  casting  upon  it  some  boiled  rice  and  liquid 
butter,  and  pronouncing  over  it  the  appropriate  Mantras. 
This  easy  and  simple  sacrifice  appears  to  have  had  the 
Fire  for  its  object,  and  to  have  been  generally  offered  up 
to  the  Sun,  as  being  the  most  obvious  symbol  of  that 
element ; and  occasionally  to  the  whole  Heavenly 
bodies. 

The  penitents  likewise  offered  to  the  gods  several  other 
sorts  of  sacrifices,  all  of  them  consisting  of  the  simple 
productions  of  nature ; such  as  flowers,  rice,  pulse,  and 
various  sorts  of  fruit.  These  sacrifices  were  repeated 
every  day,  and  occupied  all  the  leisure  they  had  after 
their  ablutions,  their  hours  of  meditation,  and  their  con- 
templation of  Para-Brahma. 

Although  it  appears  certain,  from  the  perusal  of  the 
Hindu  books,  that  bloody  sacrifices  of  animals  were  ha- 
bitual to  them  in  very  remote  times ; and  although  it 
be  affirmed  that  they  are  required  by  the  Atharvana 
Veda  ; yet  it  does  not  appear  that  the  Brahmans  in  per- 
son lent  their  assistance  to  such  sacrifices,  by  slaying 
the  victims  with  their  own  hands.  These  functions  have 


SACRIFICES  OF  THE  ANCHORETS. 


45 


always  been  devolved  upon  persons  of  another  cast. 
That  of  the  Rajas,  the  next  in  rank  to  the  Brahmans, 
has  not  considered  it  beneath  its  dignity  to  exercise  the 
office  of  sacrificers.  But,  in  more  recent  times,  the 
Brahmans  have  always  kept  aloof  from  sacrifices  where 
blood  was  spilled ; and  they  assume  no  employment  in 
temples  where  victims  are  slaughtered. 

The  only  case  in  which  the  Vanaprastha  Brahmans, 
as  well  as  those  of  the  present  day,  could  possibly  offer 
up  a living  victim,  is  at  the  sacrifice  of  the  Yajna,  at 
■which  a ram  is  immolated.  But  even  here,  to  testify 
their  horror  of  blood,  the  animal  offered  up  in  sacrifice 
is  not  slaughtered  in  the  ordinary  way,  but  crushed  and 
smothered. 

This  sacrifice  is  the  most  exalted  and  the  most  meri- 
torious of  all  that  human  beings  can  devise.  It  is  the 
most  grateful  to  the  gods.  It  calls  down  all  sorts  of 
temporal  blessings,  and  blots  out  all  the  sins  that  can 
have  been  accumulated  for  four  generations.  Nothing 
but  the  unbounded  benefits  which  it  imparts  could  have 
surmounted  the  horror  which  the  Brahman  feels  at  mur- 
der ; unless  he  be,  in  some  degree,  supported  by  the 
arrogant  feeling  of  having  the  exclusive  right  of  offering 
this  sacrifice,  at  which  no  man  of  any  other  cast  can  be 
present.  They  extend  the  privilege  of  contributing  to 
the  expense,  it  must  be  allowed,  very  widely.  But,  with 
every  aid,  this  is  so  enormous,  on  account  of  the  num- 
bers of  Brahmans  who  assemble  from  all  quarters,  not 
so  much  to  grace  the  solemnity,  as  to  share  in  the  pre- 
sents which  he  who  presides  is  obliged  to  lavish  amongst 
them,  that  such  sacrifices  are  but  rarely  attempted. 

He  who  presides  at  them  must  select  a ram,  entirely 
white,  and  without  blemish ; of  about  three  years  old, 


46 


SACRIFICES  OF  THE  ANCHORETS. 


well  shaped,  and  fat.  He  must  also  proclaim  the  day  of 
the  sacrifice  through  the  whole  district,  and  invite  the 
attendance  of  the  Brahmans  of  the  four  Vedas.  If  any 
one  of  the  four  should  fail  to  be  represented,  the  cere- 
mony must  necessarily  be  put  oflf.  The  Sudras,  of 
whatever  rank,  are  not  permitted  to  attend ; and  Brah- 
mans themselves  are  excluded,  when  afiected  by  disease 
or  infirmity,  or  when  blind,  lame,  or  labouring  under 
any  other  bodily  defect ; as  well  as  widowers  not  re- 
married. 

Every  thing  being  prepared,  the  Purohita,  after  an- 
nouncing the  favourable  moment  of  the  day  for  com- 
mencing, goes  to  the  place  of  assembly,  attended  by  the 
concourse  of  Brahmans,  sometimes  amounting  to  two 
thousand.  As  usual,  they  begin  by  digging  a shallow 
trench,  three  or  four  feet  square.  The  ground  is  then 
consecrated  with  IVIantras,  and  the  sacrifice  of  the  Ho- 
mam;  the  trench  being  half  filled  with  dried  wood  of 
the  following  species:  the  wood  of  the  tree  Ravi  or 
Arasu,  of  the  Ali-maru^  the  Icha-maram  and  the  parsu- 
maran.  These  are  all  trees  consecrated  by  the  super- 
stition of  the  country.  Dharba,  the  sacred  grass,  is  also 
used  in  abundance;  and  the  whole  is  sprinkled  with 
liquid  butler,  that  they  may  the  more  easily  be  set  on 
fire.  Every  stage  of  the  ceremonies  is  accompanied  by 
the  appropriate  Mantras,  which  the  Purohita  pronounces 
with  a loud  voice,  while  the  attendants  are  responsive, 
irregularly,  and  with  tumultuous  exclamation. 

When  the  fire  is  properly  kindled,  the  ram  is  conduc- 
ted into  the  midst  of  the  assembly,  after  being  duly  wash- 
ed, and  consecrated  by  the  service  of  Mantram.  He  is 
decorated  with  flowers  and  akshata,  the  grains  of  rice 
died  red.  He  is  bound  with  cords  made  of  Dharba,  the 


SACRIFICES  OF  THE  ANCHORETS.  4? 

sacred  grass,  and  Mantras  are  ofiered  up,  which  are  of  a 
nature  to  kill  the  ram,  although  their  efficacy  is  some- 
what aided  by  stopping  the  ears,  nostrils,  and  mouth  of 
the  animal.  During  this  process,  several  of  the  Brah- 
mans assail  him  with  heavy  blows  with  their  fists,  and 
one  of  them,  by  violent  pressure  of  the  knee  on  his  neck, 
chokes  him  outright.  If  the  animal,  during  these  cruel 
torments,  find  an  interval  to  bleat,  it  would  be  held  an 
evil  omen.  The  Purohita,  all  the  while,  recites  his  Man- 
tras to  accelerate  the  death  of  the  victim. 

When  the  ram  is  dead,  the  chief  of  the  Yajna  opens 
the  paunch,  and  taking  out  the  caul,  holds  it  over  the 
fire  until  the  grease  dissolves  and  drops  into  the  flame. 
Melted  butter  is  likewise  added,  as  an  appropriate  liba- 
tion to  that  element,  serving  to  render  it  more  intense. 

The  carcase  being  scorched,  is  cut  into  small  pieces, 
some  of  which  are  soaked  in  butter  and  cast  into  the  fire 
one  after  another.  A part,  however,  is  preserved  for  him 
w’ho  presides  at  the  sacrifice,  and  part  for  him  who  is 
at  the  expense  of  it.  These  share  their  portions  with 
the  Brahmans  who  are  present ; amongst  whom  a scuf- 
fle ensues,  each  striving  for  a small  bit  of  the  flesh.  Such 
morsels  as  they  can  catch  they  tear  with  their  hands,  and 
devour  as  a sacred  viand.  This  practice  is  the  more  re- 
markable, as  being  the  only  occasion  in  their  lives  when 
they  can  venture  to  touch  animal  food. 

The  fire  is  then  supplied  with  boiled  rice  and  also 
with  raw,  but  cleaned  and  washed  as  if  intended  for  be- 
ing dressed.  All  being  now  ended,  each  assistant  re- 
ceives his  portion  of  betel,  which  had  been  laid  out  in 
readiness  around  the  fire  of  the  Yajna,  and  is  now  chew- 
ed like  some  hallowed  daintv.  Tlien  he  who  is  at  the 
expense  gives  a splendid  entertainment  to  all  the  Brah- 


48 


SACRIFICES  OF  THE  ANCHORETS. 


mans  present,  and  concludes  the  whole  by  distributing 
money  and  apparel  among  all  the  Brahmans  ; which,  on 
account  of  their  great  number,  is  a matter  of  large  ex* 
pence. 

The  president  of  this  solemnity,  who  is  by  no  means 
to  be-  confounded  with  the  Purohita,  who  is  merely  the 
director  of  the  ceremony,  is  ever  afterwards  considered  a 
person  of  consequence.  He  acquires  by  it  the  right  of 
keeping  up  a perpetual  fire  ; and  when  it  is  extinguished 
by  any  accident,  he  rekindles  it,  not  with  sparks  from  a 
flint,  but  with  heat  generated  by  the  friction  of  one  piece 
of  wood  against  another.  When  he  dies,  his  funeral  pile 
is  lighted  from  that  same  fire ; which  is  extinguished 
only  with  his  ashes. 

I have  not  learned  whether  this  famous  sacrifice,  which 
at  first  view  seems  to  be  offered  solely  to  the  fire,  may 
not  have  a reference  to  some  particular  divinity.  But  it 
appears  probable  that  he  who  conducts  it  is  entitled  to 
address  it  to  any  god  he  pleases,  provided  it  be  one 
of  the  superior  order.  But,  on  tlie  other  hand,  the  fire 
of  the  Y ajna  bears  the  appellation  of  Yajnesxvara^  or  the 
god  fire  ; and  the  word  Yajna  is  derived  from  Agni,  fire  ; 
as  if  it  were  to  this  god  that  the  sacrifice  were  really  offer- 
ed. I need  not  point  out  the  resemblance  between  the 
word  Agni  and  the  Latin  Ignis. 

This  most  renowned  sacrifice,  the  most  meritorious 
and  efficacious  of  all  others,  is  one  of  the  six  privileges 
of  the  Brahmans ; who  alone  have  the  right  to  assist  in 
it,  while  other  casts  are  only  admitted  to  participate  in  the 
expence.  It  was  more  common  amongst  the  Anchoret 
Brahmans  of  old,  than  it  is  at  present ; but  at  the  same 
time,  in  those  ancient  days,  it  was  carried  on  in  a way 
more  simple,  and  exempt  from  the  extravagant  expence 


SACRIFICES  OF  THE  ANCHORETS. 


49 


which  interested  motives  on  one  side,  and  vanity  on  the 
other,  have  loaded  it  with  in  the  present  times. 

The  Great  Sacrifice  of  the  Yajna,  which  was  still 
more  famous,  is  no  longer  in  use.  But  I have  been  as- 
sured by  persons  of  credit  that,  towards  the  beginning 
of  the  last  century,  the  King  of  Ambhir  in  Hindustan, 
had  it  celebrated  with  all  the  pomp  and  expence  which 
pertain  to  it.  His  present  to  the  Guru  alone  was  a lac 
of  rupees  ; and  the  Brahmans  who  attended,  to  the  num- 
ber, it  is  said,  of  twelve  thousand,  all  received  gifts 
according  to  their  rank  and  dignity. 

The  fabulous  history  of  the  Hindus  commemorates, 
in  numerous  passages,  this  sacrifice  of  the  Grand  Yajna 
and  its  powerful  effects.  It  was  practised  in  its  utmost 
splendour,  by  the  Gods  and  the  Giants,  when  they  war- 
red  against  each  other. 

The  effect  of  so  high  a sacrifice  was  to  insure  the  cer- 
tainty of  victory  to  those  who  practised  it,  over  all  their 
enemies ; and  in  this  it  never  failed,  if  the  preparations 
and  ceremonies  ivere  not  imperfect. 

The  Brahmans  flocked  to  it  from  all  quarters ; and 
tlie  Prince,  or  God,  or  Giant,  to  whom  it  belonged, 
could  not  reject  the  claim  of  any  one  of  them.  They 
who  know  the  nature  of  a Brahman  may  well  judge  of 
the  rate  of  the  cx pence.  I remember  to  have  read  some- 
where in  a Hindu  book,  of  an  ancient  King,  who,  on 
such  an  occasion,  gave  away  a bushel  of  pearls  to  each 
of  the  Brahmans  present,  who  amounted  to  thirty  thou- 
sand ! 

At  this  sacrifice,  every  species  of  victim  was  immo- 
lated ; and  it  is  beyond  doubt  that  human  beings  even 
were  offered  up.  But  the  horse  and  the  elephant  were 
the  most  common.  Before  the  great  ceremony  began, 
VoL.  II.  G 


50 


SACRIFICES  OF  THE  ANCHORETS. 


it  was  held  necessary’  to  make  a long  excursion,  and  to 
go  over  a great  tract  of  country,  attended  by  a numer- 
ous army.  The  Kings,  Giants,  or  Gods,  against  whom 
the  sacrifice  was  designed,  came  in  array  against  them 
with  all  their  forces,  and  endeavoured  to  carry  off  the 
victim  by  violence  or  stratagem.  If  they  succeeded, 
the  sacrifice  was  at  an  end.  The  Prince,  Giant,  or 
God,  who  was  for  preparing  it,  lost  all  the  advantages 
that  he  promised  himself  from  it ; and  those  against 
whom  it  was  directed  were  delivered  from  the  evils 
which  would  have  arisen  from  its  success.  For,  this 
terrible  rite  produced  no  less  advantage  to  those  tvho 
succeeded  in  making  it,  than  to  render  them  always 
victorious  in  battle,  and  to  throw  an  enchantment  upon 
their  arms  bv  which  one  man  was  enabled  to  overthrow 
a whole  army. 

I shall  pass  over  the  long  ceremonies  of  the  Grand 
Yajna,  having  been  unable  to  procure  an  accurate  ac- 
count of  them.  But  I will  extract  from  one  of  the  Hindu 
books,  a specimen  of  the  innumerable  fables  which  they 
contain  with  respect  to  the  virtues  of  this  sacrifice ; the 
more  particularly  as  it  is  the  history  of  one  of  the  meta- 
morphoses of  Vishnu. 

“ The  Emperor  Bali,  the  Giant,  was  performing  this 
“ sacrifice  ; and,  if  it  had  been  accomplished,  the  whole 
“ of  the  Princes  of  India  would  have  perished,  and  he 
“ would  have  been  absolute  lord  of  the  country. 
“ But,  before  it  took  effect,  Vishnu,  the  Preserver, 
“ descended  from  his  throne,  and  presenting  him- 
“ self  before  the  tyrant,  in  the  shape  of  a Brahman 
“ dwarf,  entreated  of  him  the  humble  boon  of  a bit 
“ of  ground  of  the  bigness  of  three  prints  of  the  sole  of 


sacrifices  of  the  anchorets. 


51 


“ his  foot,  merely  that  he  might  sacrifice  upon  it.  The 
“ Giant  smiled  at  the  request,  and  very  readily  granted 
“ it ; and  immediately  Vishnu,  resuming  his  own  migh- 
“ ty  form,  covered  with  one  foot-step  the  whole  earth  ; 
“ with  the  second,  all  the  space  that  lies  between  the 
“ earth  and  the  firmament.  ‘ And  where,’  he  demand- 
“ ed,  ‘ shall  I place  the  third  ?’  ‘ On  my  head,*  repli- 
“ ed  the  Giant  Bali ; who  saw,  too  late,  with  whom  he 
“ had  to  treat,  yet  believed  he  might  preserve  his  life  by 
“ submitting  to  the  discretion  of  Vishnu.  But  the  un- 
“ relenting  god  made  his  third  step  on  the  head  of  Bali, 
“ and  crushed  it  flat ; then  hurled  down  to  hell  the  mons- 
“ ter  who  had  been  the  oppressor  of  the  earth.” 


THE  GIAXTS. 


5S 


CHAP.  XXXII. 


Of  the  Giants^  the  Adversaries  of  the  Anchorets. 

THE  Vanaprastlia  Brahmans  were  exposed  to  great 
difficulties  in  the  accomplishment  of  their  sacrifices,  by 
the  opposition  of  their  declared  enemies,  the  Giants. 
They  were  likewise  frequently  thwarted  by  the  Gods. 
Such  opponents  could  render  themselves  invisible,  by 
ascending  into  the  skies,  from  whence  they  rained  down 
lumps  of  flesh  upon  the  offerings  of  the  unhappy  Peni- 
tents ; by  which  they  were  altogether  profaned.  In  this 
manner  they  avenged  themselves,  in  part,  of  the  impe- 
diments thrown  in  their  u^ay  by  the  maledictions  of  those 
pious  men. 

I should  not  have  introduced  Giants  into  this  book, 
having  otherwise  fables  enough  to  grapple  with  ; were  it 
not  that  they  seem  to  have  been  formed  on  the  model  of 
those  that  are  mentioned  in  Scripture^,  and  whose 
crimes  were  one  great  cause  of  the  universal  deluge 
which  overwhelmed  the  whole  human  race,  with  the 
exception  of  eight  persons ; or  of  those  in  after  times, 
under  the  name  of  Anakims,  the  race  of  whom  w^as 
wholly  extirpated  under  the  rule  of  Joshuaf. 

The  Giants  of  India  are  represented  to  be  of  a size  so 
enormous,  that,  in  order  to  w’ake  one  wdio  had  fallen 


• Gen.  vi.  4. 


+ Joshua  xi.  21,  22. 


THE  GIANTS. 


f>3 

asleep,  they  were  obliged  to  make  several  elephants  walk 
over  him  at  once ; and,  even  then,  it  was  a long  time 
before  he  was  sensible  of  their  weight.  The  hairs  of 
his  body  were  like  the  trunks  of  the  largest  trees.  At 
one  time,  in  a skirmish  with  some  Gods  with  whom  he 
was  at  war,  he  fixed  a rock  upon  each  hair,  and  advancing 
into  the  midst  of  his  enemies,  with  a sudden  twirl  of 
his  body,  he  made  the  huge  stones  project  around  him, 
with  such  fury,  as  to  overwhelm  them  all. 

The  Giant  Havana,  the  same  who  ravished  the  wife 
of  Rama,  that  is  to  say,  of  Vishnu,  personating  tliat 
Prince,  had  ten  heads.  The  palace  which  he  possessed 
in  the  island  of  Ceylon,  of  which  he  was  King,  was  so 
prodigiously  lofty,  that  the  Sun  passed  every  day  at  noon 
under  one  of  the  arches. 

All  the  Giants  were  extremely  debauched,  and  of  a 
very  malevolent  disposition  ; particularly  those  that  were 
Brahmans : for  some  there  Vi  ere  of  that  cast,  and  they 
were  the  most  wicked  of  all.  They  had  been  trans- 
muted into  Giants,  on  account  of  their  evil  deeds  when 
in  the  condition  of  men.  They  were  very  numerous ; 
whole  armies  of  them  being  sometimes  seen,  who  occa- 
sionally made  war  on  each  other,  but  more  frequently 
joined  together  in  attacking  the  Gods ; who,  in  many 
instances,  have  been  subdued  by  those  formidable  op- 
ponents. 

Sometimes  they  devoted  themselves  to  an  ascetic  life, 
but  with  no  view  of  reformation.  The  Giant  Rasmes- 
wara  supported  a life  of  penitence  so  long  as  to  compel 
Siva  to  grant  him  at  last  the  power  he  had  long  and 
earnestly  solicited,  of  reducing  to  cinders  all  persons  on 
whose  heads  he  might  lay  his  hands.  The  ruffian  was 
willing  to  make  the  first  experiment  of  this  miraculous 


54 


THE  GIANTS. 


power  upon  Siva  himself.  The  hapless  god  knew  not 
whither  to  fly  from  the  pursuit  of  the  giant.  But  Vishnu, 
the  Preserver,  seeing  his  distress,  came  up  to  his  relief, 
and  saved  him,  by  artfully  engaging  the  giant  inadver- 
tently to  raise  his  hand  to  his  own  head  ; by  which  means 
he  was  consumed  to  ashes.  With  stories  like  this  the 
Hindu  Mythology  is  filled. 

It  is  probable  that  Noah  and  his  sons  related  to  their 
descendants  the  history  of  the  mighty  giants  whom  they 
had  seen  before  tlie  flood ; and  that  from  their  mouths 
the  account  was  propagated ; until  the  Indian  imagina- 
tion, improving  on  the  ancient  traditions,  created  those 
monstrous  and  extravagant  fables  which  excite  the  won- 
der of  the  silly  vulgar  and  still  command  their  belief. 

With  respect  to  the  giants  who  were  in  hostility  to 
the  Brahmans,  I am  led  to  believe  that  they  were  merely 
the  chiefs  of  the  people  in  the  neighbourhood  of  their 
hermitages,  who  would  sometimes  take  oflTence,  and 
annoy  them  in  the  performance  of  their  magical  rites  ; 
the  effects  of  which  they  were  taught  to  dread.  This  is 
a feeling  not  without  example  amongst  ourselves ; if  we 
consider  that,  though  not  perhaps  the  first  of  our  philo- 
sophers, yet  many  of  their  successors,  have  been  held  in 
dread,  as  being  conversant  in  occult  science  and  dange- 
rous necromancy.  Some  feeling  like  this,  no  doubt,  it 
was  that  attended  those  ancient  Hermits  of  India,  which 
rendered  their  malediction  so  terrible,  their  wrath  so 
awful ; and  it  would  naturally  follow',  that  the  fear  of 
falling  under  such  a perilous  influence  would  excite 
tliose  around  them,  both  kings  and  people,  to  league 
against  them.  And  thus  may  have  been  effectually  ex- 
tirpated those  renowned  Vanaprastha  Brahmans  ; of 
^\'hom  no  vestige  now  remains. 


THE  GIANTS. 


55 


It  was  a fit  theme  for  some  poet,  in  his  frenzy,  to 
describe  their  contests  with  the  neighbouring  kings  and 
people,  as  a war  with  gigantic  enemies.  And,  whatever 
the  imagination  of  the  poet  could  invent,  there  tvas  cre- 
dulity enough  amongst  the  Hindus  to  devour. 


56 


OPINIONS  ON  THE  NATURE  OF  GOD. 


CHAP.  XXXIII. 


Opinions  of  the  Hindu  Philosophers  on  the  JVature  of 
God,  of  the  Different  Beings  in  the  Universe,  and  par- 
ticularly the  Soul. 

THE  Vanaprastha  Brahmans,  or  Ascetics,  being 
bound,  by  their  rules,  to  devote  a large  portion  of  their 
leisure  every  day  to  the  contemplation  of  Para-Brahma ; 
it  is  not  surprising  that  they  should  have  acquired  some 
tolerably  pure  notions  of  the  Divinity ; unless,  indeed,  we 
are  to  suppose  they  derived  them,  by  direct  tradition, 
from  the  early  patriarchs ; from  whom  they  were  not 
extremely  remote.  It  is  only  by  the  latter  way  that  they 
can  have  mounted  up  to  Melchisedeck,  to  Job,  to  Abra- 
ham, and  many  other  celebrated  personages  who  were 
near  the  era  of  the  flood. 

“ God,”  to  use  the  words  of  the  philosophers  of  India, 
“is  an  immaterial  Being,  pure  and  unmixed,  without 
“ qualities,  form,  or  division  ; the  Lord  and  Master  of  all 
“ things.  He  extends  over  all,  sees  all,  knows  all,  di- 
“ rects  all ; without  beginning,  and  without  end.  Pow'- 
“ er,  strength,  and  gladness  dwell  with  Him.” 

This  is  but  a slight  sketch  of  the  lofty  terms  in  which 
the  Hindu  writings,  after  their  philosophers,  describe  the  i 
Para-Brahma  or  Supreme  Being.  But  it  is  painful  toj  . 
see  these  sublime  attributes  unworthily  profaned,  byj  i 


OPINIONS  ON  THE  NATURE  OF  GOU. 


^7 


prostituting  them  to  the  false  gods  of  the  country,  and 
blending  them  with  innumerable  other  attributes,  as  ridi- 
culous and  absurd  as  the  fables  to  which  they  are  attach- 
ed. 

The  earliest  of  these  philosophers,  maintaining  ideas 
of  the  Godhead  so  pure,  in  all  probability  never  strayed 
into  the  absurdities  of  polytheism  and  idolatry.  Their 
successors,  however,  adopted  them  by  degrees,  and  in- 
sensibly conducted  the  nation,  whose  oracles  they  were, 
into  all  the  extravagances  in  which  we  see  them  now  in- 
volved. Hence  we  may  conclude,  that  the  speculations 
of  those  spurious  teachers  have  prevailed  no  farther  than 
to  corrupt  the  purity  of  the  inherent  notions,  and  of  re- 
gular tradition,  respecting  the  nature  and  unity  of  God, 
as  well  as  the  worship  which  was  paid  to  Him  by  those 
who  flourished  immediately  after  the  Deluge. 

These  philosophers  soon  separated  into  two  parties, 
upon  the  nature  of  God,  and  that  of  the  universe.  Up 
to  the  present  times,  each  has  its  nmuerous  partizans. 
The  first  is  called  Dwitam,  the  Sect  of  Two  ; that  is  to 
say  those  who  hold  the  existence  of  two  beings  or  sub- 
stances, namely,  God,  and  the  World,  which  He  created, 
and  to  which  He  is  united. 

The  other  sect  is  called  Adwitam  ; not  Two  ; mean- 
ing, those  who  acknowledge  but  one  being,  one  sub- 
stance,  one  God. 

The  professors  of  the  last  doctrine  designate  the  foun- 
dation of  the  system  by  the  two  technical  expressions 
Abhavana  Bhava-nasti : From  nothing  nothing  comes. 
They  maintain  that  Creation  is  an  impossibility,  and 
that,  on  the  other  hand,  a pre-existing  and  eternal  sub- 
stance is  absolutely  chimerical.  From  these  premises 
they  infer,  that,  w^hatever  we  imagine  to  be  the  universe, 

Voi..  H.  H 


5S  OPlNIO^fS  ON  THE  NATURE  OF  GOD,  AND 

and  the  various  objects  which  appear  to  compose  it,  is 
nothing  but  a pure  illusion,  or  Maya. 

From  the  various  tales  which  they  have  invented  for 
illustrating  their  system,  I have  selected  the  following  : 

“ A man,  in  a dream,  imagined  that  he  was  crowned 
“ king  of  a certain  country,  with  great  pomp  and  many 
“ ceremonies.  On  waking,  he  met  a man  who  had  just 
“ come  from  that  country,  and  who  related  to  him  the 
“ whole  circumstances  of  a king  being  chosen  and 
“ crowned  there.  His  narrative  agreed  in  all  points  wdth 
‘‘  what  the  other  had  seen  in  vision.  There  w'as,  there- 
“ fore,  no  more  reality  in  what  the  one  person  believed 
“ that  he  Iiad  seen,  than  in  what  the  other  certainly  had 
“ dreamed.  The  illusion  was  equal  with  regard  to 
“ both  ; for  that  which  we  take  to  be  a reality  is  nothing 
“ more  than  a deception  from  the  Deity,  the  only  being 
“ that  exists ; and  the  various  tilings  we  behold  are  but 
“ appearances,  or  rather  modifications  of  the  Divinity.” 

I know  not  whether  these  philosophers  deduce  from 
their  pernicious  system,  all  the  consequences  which  na- 
turally follow  from  it.  Some  of  them  I know  have  done 
so.  I have  read,  in  a Hindu  book,  an  extract  from  the 
celebrated  poem  of  the  Bharata,  the  author  of  which  in* 
troduceson  the  scene  the  god  Siva,  instructing  his  wife 
Parvati,  in  familiar  discourse.  He  tells  her  plainly, 
amongst  other  things,  that  the  most  abominable  crimes, 
such  as  adultery,  fraud,  and  violence,  are  mere  sports  in 
the  eye  of  the  Divinity. 

In  the  system  of  Ikvitam,  which  admits  of  two  essen- 
ces, God  and  Matter,  our  souls  are  nothing  but  a por- 
tion of  the  Divinty  ; which  is  enveloped,  as  it  were,  by 
real  objects,  and  shaded  bv  the  various  passions  which 
aftect  those  several  substances,  and  are  inherent  in  them. 


DIFFERENT  BEINGS  IN  THE  UNIVERSE.  59 


The  supporters  of  tliis  last  opinion  try  to  explain  it 
by  the  image  of  the  sun,  which  appears  in  many  vessels 
of  water,  all  distinct  from  each  other  ; or  by  an  ingot  of 
gold,  from  w'hich  various  trinkets  and  vessels  are  form- 
ed : W'hile  there  is  but  one  sun  and  one  inarot. 

The  ordinary  Brahmans,  less  learned,  but  more  intel- 
ligent than  those  of  the  cast  who  attach  themselves  to  the 
controversies  of  Dwitam  and  Adwitam,  acknowledge 
one  Supreme  Being,  the  author  and  creator  of  the  uni- 
verse  and  of  our  souls.  But  they  do  not  confound  these 
created  things  wdth  God,  by  whom  men  are  governed, 
punished,  and  rewarded,  according  to  the  goodness  or 
evil  of  their  doings. 

There  is  still  another  scheme  of  philosophy,  which  is 
utterly  rejected  by  the  Brahmans,  and  is  said  to  be  fol- 
lowed and  taught  by  the  Jainas  and  the  votaries  of  Budd- 
ha. This  system  is  nothing  else  than  the  pure  Materi- 
alism,  which  Spinosa  and  his  disciples  have  endeavour- 
ed to  pass  for  a new  discovery  of  their  own.  The  ma-  ' 
terialists  of  India  appear  to  have  long  preceded  them  in 
this  doctrine,  and  have  drawn  from  it  the  same  practical 
deductions  which  their  European  brethren  have  done, 
and  w’hich  have  been  propagated  in  modern  times  with  , 
such  pernicious  success. 

Agreeably  to  this  system,  there  is  no  god  but  matter  ; 
which,  separating  into  various  masses,  forms  as  many 
gods,  according  to  some ; and  the  whole  forming  but 
one  god,  according  to  others. 

Thence  they  eonclude  that  there  can  be  neither  sin 
nor  virtue,  no  migration  nor  transmigration  of  souls ; 
that  after  death,  there  is  no  Szvarga,  or  place  of  delight; 
no  jXaraka,  or  abode  of  torment.  The  truly  wise  man, 
according  to  them,  is  he  who  seeks  after  all  the  pleasures 


60  OPINIONS  ON  THE  NATURE  OP  GOD,  AND 

of  sense,  and  who  believes  in  nothing  that  he  does  not 
see.  All  beyond  this  is  a chimera. 

God,  sa}^s  a philosopher  of  this  abominable  school, 
possesses  four  Sakti  or  Faculties;  which  are  like  so 
many  wives.  These  are  knowledge,  desire,  energ}',  and 
deception  or  illusion. 

The  body,  in  applying  the  first  Sakti,  which  is  Know- 
ledge^ to  its  whole  senses  at  once,  enjoys  perfect  pleasure. 
It  is  but  imperfect,  if  the  diffusion  is  limited  to  a part 
of  them.  From  this  partial  extension  of  knowledge 
proceed  pain  and  sleep.  Death  is  a total  suspension  of 
the  knowledge  of  the  body  regarding  its  senses.  It  thus 
becomes  insensible  and  perishes. 

It  is  to  amuse  and  divert  Himself  with  the  pleasures 
of  infancy,  that  God  creates  his  own  substance  into  chil- 
dren, while  at  the  same  time  He  is  enjoying  the  var}dng 
gratifications  of  maturity  and  age.  Such,  in  a few  ivords, 
is  the  \vhole  secret  of  the  commencement  of  life,  and  of 
its  close. 

The  second  Sakti  of  the  Divinity  is  Desire,  which 
changes  with  the  various  impressions  it  receives.  God 
is  man,  horse,  dog,  insect,  or  in  short  whatever  he 
wishes  to  be.  His  desire  extends  to  each  living  crea- 
ture, and  varies  with  the  instinct  of  each  individual.  He 
is  delighted  by  enjoying  what  is  adapted  to  the  particu- 
lar gratification  of  each.  '• 

But  the  Sakti  of  Desire  unfortunately  obscures  that  of 
knowledge,  and  hinders  it  from  perceiving  that  there  is 
no  other  deity  but  the  material  body,  propagation,  life, 
and  death.  From  this  ignorant  deviation,  occasioned  by 
Desire,  the  inclinations  of  men  are  derived ; such  as 
the  aft'ection  of  a mother  for  her  children,  and  the  pains 
she  takes  in  rearing  them.  The  truly  wise  man,  who 


DIFFERENT  BEINGS  IN  THE  UNIVERSE. 


61 


would  acquire  the  enlightened  knowledge  of  truth  and 
nature,  must  therefore  renounce  desire. 

The  third  Sakti  is  Energy y upon  which  these  pre- 
tended philosophers  speak  still  more  mysteriously. 

All  the  universe,  according  to  them,  lay  in  confusion. 
Men  lived  without  subordination,  without  laws  or  easts. 
To  remedy  this  mighty  disorder,  a general  consultation 
of  bodies  was  held.  Energy  proposed  to  them  the  fol- 
lowing scheme  : “ Let  us  collect,”  quoth  he,  “ from  all 
“ bodies,  whatsoever  is  found  most  excellent  in  each. 
“ From  such  materials  I will  form  a complete  man,  who, 
“ by  the  union  of  beauty,  wisdom,  and  strength,  shall 
“ make  himself  master  of  the  whole  earth,  and  become 
“ its  only  king.  I shall  be  its  spouse ; and  from  our 
“ marriage  shall  spring  bodies  innumerable,  each  more 
“ perfect  than  another.”  The  project  was  approved, 
and  carried  into  effect.  It  fully  succeeded ; and  from 
the  body  of  the  wife  of  a Brahman,  called  Sutadana,  was 
born  the  god  Buddha  ; a being,  incomparable  in  all  per- 
fections ; who  has  promulgated  laws,  the  transgression 
of  which  is  the  most  heinous  sin.  No  iniquity  can  be 
more  enormous  than  to  deny  Buddha  to  be  what  he  is. 
He  who  acknowledges  him,  is  the  true  Bauddhist,  a 
Brahman  indeed ; the  Guru  among  Brahmans.  His  own 
body  is  his  only  god.  To  his  body  alone  he  offers  up 
sacrifice.  He  procures  for  himself  all  possible  enjoy- 
ments ; he  has  no  dread  of  any  thing  ; he  eats  indiscri- 
minately of  all  food.  He  scruples  not  to  lie,  in  order  to 
attain  the  objects  of  his  wish.  He  acknowledges  neither 
Vishnu  nor  Siva,  nor  any  other  god  but  himself. 

“ But,  as  all  individuals  are  so  many  deities,  or  rather 
“ modifications  of  the  same  god,  why  are  they  not  all 
“ endowed  with  the  same  talents  and  equal  penetration? 


63  OPINIONS  ON  THE  NATURE  OF  GOD,  AND 

“ Why  are  the  greater  part  devoid  of  sublime  intelli- 
gence ?”  Such  was  the  objection  started  by  anew  pro- 
selyte to  one  of  the  sages  of  the  sect.  His  answer  was, 
that  “ the  evil  entirely  proceeded  from  the  fourth  Sakti 
“ called  Maija  or  Illusion.  It  is  the  cause  of  all  decep- 
“ tion,  and  makes  men  take  what  is  false  for  what  is  true. 

“ It  has  misled  men  into  a belief  that  there  are  gods ; 

“ that  there  are  such  vicissitudes  as  living  and  dying, 

“ pollution  and  purification.  The  only  means  of  shun- 
“ ning  the  errors  of  Maya  is  to  cling  to  the  doctrines 
‘‘  of  Bauddhism.” 

The  author  of  the  Tantra  Sastra^  from  whom  I have 
borrowed  this  exposition  of  the  system,  proceeds  next  • 
to  explain  creation,  and  to  make  us  comprehend  how 
God,  united  to  Maya,  should  have  produced  men  differ- 
ing  so  greatly  in  their  inclinations.  But  what  he  advan- 
ces could  only  have  proceeded  from  an  extravagant 
imagination,  and  is  no  more  worthy  of  attention  than  the 
talk  of  a sick  man  who  is  deprived  of  his  reason  by 
delirium. 

He  then  returns  to  the  principles  and  doctrine  as  above 
described.  He  sneers  at  the  Brahmans  for  their  ablu- 
tions, fasts,  penitence,  sacrifices,  mantras,  vedas.  The 
true  veda,  he  exclaims,  is  for  a man  to  please  himself,  to 
procure  all  sensual  enjoyments,  to  take  vengeance  upon 
an  enemy,  and  pursue  him  to  death  ; to  disclaim  all  sen- 
timent of  humanity,  and  to  think  only  of  his  own  ad- 
vantage. 

It  is  not  wonderful  that  persons,  who  promulgate  doc- 
trines like  these,  should  have  created  enemies  to  them- 
selves ; or  that  the  Brahmans,  in  particular,  should  be 
at  open  war  with  a sect  that  sets  their  principles  so  com- 
pletely at  defiance. 


DIFFERENT  BEINGS  IN  THE  UNIVERSE. 


63 


But  the  most  odious  part  of  this  detestable  doctrine  is 
the  gravity  with  which  it  inculcates  the  renunciation  of 
all  natural  feelings,  such  as  filial  piety,  compassion  for  the 
distressed,  and  similar  propensities  ; which  they  some- 
times denounce  as  sinful. 

In  tracing  the  course  of  this  system,  we  encounter  the 
history  of  a certain  king,  who  scarcely  ever  left  the  apart- 
ments of  his  wives ; but  notwithstanding  condemned  to 
death  a man  W'hose  crime  was  the  practice  of  humanity 
and  of  charity  towards  his  fellow-creatures. 

Nevertheless,  I doubt  whether  the  genuine  Bauddhists 
would  avow  such  horrid  doctrines ; and  I rather  believe 
the  calumny  must  have  been  invented  by  some  envious 
Brahman,  for  the  purpose  of  casting  odium  on  a sect  for 
which  his  cast  entertains  the  most  implacable  hatred. 

While  employed  in  writing  these  pages,  I am  in  the 
midst  of  a district,  where  there  are  great  numbers  of 
Jamas  or  followers  of  Buddha;  and,  after  much  enquiry 
into  their  character  and  conduct,  I can  assert  that,  in  the 
practice  of  the  moral  virtues,  they  are  not  beneath  the 
level  of  other  Hindus ; and  that,  in  good  faith,  in  pro- 
bity, and  distinterestedness,  they  far  surpass  their  anta- 
gonists the  Brahmans. 

I can  also  recognise  in  the  present  description  of  the 
system  in  question,  the  bias  of  some  Hindu  philoso- 
phers, which  always  prompts  them  to  extremes,  in  their 
theories  as  well  as  in  their  actions. 

One  prominent  custom  amongst  them  is,  never  to 
yield  to  their  taste  or  appetite  in  eating  or  drinking;  but 
to  habituate  themselves  to  the  most  nauseous  aliments. 

They  must  elevate  themselves  above  the  prejudices  of 
the  vulgar,  and  always  pursue,  in  their  conduct  and  mode 
of  thinking,  a course  opposite  to  that  of  others. 


64  OPINIONS  ON  THE  NATURE  OF  GOD,  &C. 

They  hold  it  improper  to  give  themselves  up  to  sen- 
sual pleasures  in  this  present  world,  in  which  the  desires 
of  the  body  must  be  suppressed  by  mortifying  penance. 

At  any  rate,  it  must  be  admitted,  that,  if  the  Baudd- 
hists  actually  hold  the  odious  and  detestable  tenets  which 
are  ascribed  to  them,  in  the  reports  which  we  have  here 
abridged  ; these  have  no  visible  influence  on  their  beha- 
viour, or  the  slightest  effect  in  relaxing  the  social  ties 
which  bind  them,  equally  with  other  casts,  to  the  great 
stock  of  society.  Whatever  is  peculiar  to  their  order 
they  abstain  from  making  public,  by  writing  or  in  act ; 
and  this  reserve,  which  is  still  continued,  is  probably 
occasioned  by  the  memory  of  ancient  persecution,  which 
lias  at  length  softened  down  a rugged  and  pernicious 
system  into  a harmless  theme  of  speculation. 


INFLUENCE  OF  PENITENCE. 


65 


CHAP.  XXXIV. 


On  the  Injhience  of  Penitence  in  Purifying  the  Soul ; 
and  on  Purification  by  Fire, 

THE  doctrine  of  the  Ascetic  philosophers  was,  that  Re- 
tirement should  dissipate  the  clouds  of  Illusion  which 
lead  us  astray,  and  break  the  chains  which  unite  us  too 
closely  with  the  created  beings  that  surround  us ; as 
well  as  with  our  own  evil  passions,  which  entangle,  de- 
press, and  pollute  the  soul.  Being  thus  set  free,  it  re- 
joins the  Divinity,  even  Para-Brahma  ; and  the  penitent, 
now  cleansed  from  the  stains  of  guilt  which  defile  other 
men,  can  boldly  exclaim,  “ Behold  a Brahman  ! I am 
“ wholly  divine  : I am  Brahma  !” 

Men,  whom  a vain  philosophy  has  beguiled  into  this 
ecstatical  pride,  cannot  fail  to  look  upon  all  other  mor- 
tals with  contempt ; as  wretches  whose  accumulated 
|K)llution  and  sins  require  the  revolution  of  generation 
after  generation  to  expiate. 

This  pride  was  farther  inflamed  by  the  marks  of  at- 
tention, or  rather  of  adoration,  which  the  greatest  Princes 
lavished  upon  them  ; and  which  they  accepted  with  ab- 
solute coolness,  or  in  a manner  which  shewed  that  they 
considered  the  honour  as  not  more  than  their  due. 

After  this,  one  ceases  to  wonder  at  the  behaviour  of 
one  of  these  philosophers  called  Mandanis ; who,  ac- 
cording to  Strabo,  refused  to  visit  Alexander  the  Great, 

VoL.  II.  I 


66 


INFLUENCE  OF  PENITENCE, 


when  he  sent  for  him,  and  even  wrote  a haughty  epistle 
to  that  sovereign.  He  was  no  doubt  a Vanaprastha 
Brahman,  and  doubtless  he  shewed  great  condescension 
in  taking  the  trouble  to  write  to  any  one.  But,  if  the 
letter  of  this  Hindu  philosopher,  as  preserved  by  Strabo, 
be  not  a forgery,  at  least  it  is  certain  that,  by  paraphras- 
ing and  tricking  it  out  in  fine  Greek,  it  is  so  disguised 
that,  I venture  to  say,  it  never  came  out  of  the  hands  of 
a Hindu  Muni  or  Rishi  in  that  shape*. 

But,  how  did  this  penitence  or  purification  operate 
upon  the  Anchoret,  in  his  solitary  state  ? It  operated  in 
three  ways ; by  subduing  the  passions,  by  the  habit  of 
contemplation,  and  by  the  mortification  of  the  body.  By 
the  first,  they  pretended  not  only  to  eradicate  the  three 
great  propensities  before-mentioned,  as  relating  to  land, 
money,  and  women ; but  also  to  extirpate  all  ordinary 
prejudices,  concerning  casts,  distinctions  and  honours. 
Their  wish  was  to  extinguish  the  most  natural  feelings, 
and  even  the  instincts  implanted  in  us  by  nature  for  our 
preservation.  They  required  of  their  disciples  to  be  in- 
sensibk  to  heat  and  cold,  to  wind  and  rain  ; and  to  eat, 
without  reluctance,  not  only  the  most  ofiensive  and  dis- 
gustmg  scraps,  but  even  things  of  which  nature  herself 
shews  her  utmost  abhorrence.  They  called  this  disci- 
pline  by  the  name  of  Moksha  Sadhakam,  or  Exercise  of 
Deliverance.  In  many  respects,  then,  they  were  more 
Stoical  than  2^no,  and  more  Cynical  than  Diogenes  him- 
self. 

It  is  probable,  at  the  same  time,  that  the  great  num- 
ber of  the  solitary  Brahmans  did  not  enter  into  these  ex- 

* Strabo,  Geog.  xv.  He  is  called  Dandaiois  by  Arrian  and 
Plutarch. 


GYMN030PHISTS  OR  NAKED  SANNYASIS.  67 

tremes,  but  left  them  to  be  practised  by  some  enthusias- 
tical  penitents  of  an  inferior  order ; although  it  cannot  be 
disputed  that  their  rules  led  implicitly  to  all  the  excesses 
that  have  been  mentioned. 

Even  at  the  present  time  there  are  pretended  penitents, 
who  preach  and  practise  the  detestable  Moksha  Sadha- 
kam.  Some  of  them  go  entirely  naked,  and  affect,  by 
that  evidence,  to  shew  that  they  are  insensible  to  the  pas- 
sion that  has  the  most  powerful  influence  over  men,  and 
that  the  objects  most  capable  of  exciting  it  have  no  in- 
fluence whatever  upon  them. 

Many  of  these  naked  Sannyasis  are  still  met  with 
about  the  country,  to  whom  the  Greek  authors  gave  the 
name  of  Gymnosophists.  They  all  exercise  the  profes- 
sion of  mendicity  ; and  under  the  appellation  of  Sanny- 
asis are  mere  vagabonds,  without  house  or  habitation. 
Though  completely  naked,  no  appearance  of  any  throb 
or  involuntary  motion  is  ever  seen  in  parts  of  the  body, 
over  which  the  will  has  often  but  little  control.  Sights 
the  most  apt  to  produce  excitement,  appear  to  make  no 
impression  on  this  race  of  knaves.  The  multitude,  who 
are  unacquainted  with  the  means  by  which  this  control 
has  been  acquired,  and  who  believe  them  to  be  out  of 
the  reach  of  passion,  hold  them  in  great  admiration.  And 
the  European  authors,  who  are  not  much  better  inform- 
ed, have  acquired  this  power  of  restraint  to  cooling  me- 
dicines ; of  which,  according  to  them,  they  make  con- 
stant use  for  the  purpose  of  deadening  their  feelings.  But 
the  utmost  austerity  of  living  is  not  likely,  of  itself,  to 
make  them  so  callous  to  the  impressions  which  affect  the 
senses,  and  irresistibly  influence  that  animal  affection  which 
these  penitents  boast  that  they  have  subdued.  But,  so  far 
from  their  leading  an  austere  and  regulated  life,  I can 


68  GYMNOSOPUISTS  OR  NAKED  SANNYASIS. 

testify  that  they  are,  of  all  Hindus,  the  most  intemperate; 
eating  publicly,  and  without  shame,  all  sorts  of  meat,  and 
immoderately  using  strong  liquors  and  intoxicating 
drugs.  These  transgressions  are  imputed  to  them  as 
nothing.  They  are  Sannyasis ; and  the  use  of  the  Mok- 
sha Sadhakam,  which  they  are  supposed  to  practise  un- 
der those  circumstances,  exempts  them  from  all  blame. 

The  real  means  employed  for  producing  the  quies- 
cence alluded  to  are  quite  mechanical.  Before  ventur- 
ing to  exhibit  themselves,  they  attach  a heavy  weight,  so 
as  to  swing  between  their  feet  towards  the  ground. 
This  is  augmented  from  time  to  time,  and  they  drag  it 
about  with  so  great  an  effort,  that  the  muscles  are  dera- 
cinated, or  so  weakened  as  no  longer  to  be  capable  of 
their  functions.  Such,  I have  been  positively  assured,  is 
the  sole  causO  of  the  famous  inertia  in  the  Gymnoso- 
phists  or  naked  Sannyasis  of  India. 

Others  amongst  them  boast  of  having  conquered  na- 
tural feelings  of  another  kind ; and  they  give  horrible 
proofs  of  it,  by  eating  human  excrements,  without  shew, 
ing  the  slightest  symptom  of  disgust.  The  stupid  Hin- 
du, who  is  never  tickled  but  by  extremes  of  some  sort 
or  other,  looks  at  the  fanatic  with  admiration,  and  feels 
nothing  but  respect  and  reverence. 

Contemplation  fills  up  the  outline  sketched  by  the 
mortification  of  the  passions,  by  replenishing  the  soul 
with  thoughts  of  the  Divinity,  and  re-uniting  it  to  that 
first  being  from  whom  it  emanated,  and  of  whom  it  is 
a part.  This  re-union  is  not  effected  all  at  once,  but  by 
several  degrees,  as  will  be  explained  under  the  head  of 
the  Sannyasis.  It  is  to  bring  about,  by  little  and  little, 
this  happy  union,  that  the  Vanaprastha  is  obliged,  by 


PURIFICATION  BY  FIRE. 


69 


his  rules,  to  devote  a considerable  portion  of  his  time 
every  day  to  contemplation. 

The  third  degree  of  perfection  consisted  in  the  mortU 
jication  of  the  body  ; by  which  was  understood,  not  on- 
ly that  hard  and  austere  mode  of  living,  which  every  one 
must  lead  who  aspires  to  perfection  ; but  also  frequent 
bathing,  according  to  the  usages.  These  philosophers 
confounded  the  pollution  of  the  body  with  that  of  the 
soul,  and  were  persuaded  that  they  reciprocally  passed 
into  one  another ; and  therefore  they  believed  that  the 
bath,  by  cleansing  the  body,  had  also  the  virtue  to  puri- 
fy the  soul.  This  was  more  particularly  the  case  when 
it  was  performed  in  the  Ganges,  or  any  of  the  other  ri- 
vers which  superstition  had  rendered  famous. 

The  little  that  now  remained  to  complete  the  work  of 
purification  was  accomplished  by  fire.  It  'was  for  this 
reason  that  all  the  devotees  were  burned  after  death. 
Their  obsequies  were  attended  only  by  the  solitary 
Brahmans,  their  companions;  and  were  in  the  same 
taste  as  those  we  have  formerly  described  ; though  much 
less  protracted  than  those  of  the  ordinary  Brahmans. 
It  could  not  indeed  be  supposed  that  they  should  stand 
so  much  in  need  of  purificatory  ceremonies,  after  renun- 
ciation of  the  world,  the  gloomy  life  they  had  led  in  the 
deserts,  and  their  continued  labour  of  purification  during 
the  whole  course  of  their  existence. 

But,  the  uttermost  perfection  of  purity  was  only  to  be 
attained  by  terminating  their  earthly  course  by  fire,  and 
offering  themselves  alive  on  the  burning  pile.  Strabo 
relates  the  history  of  the  Brahman  Calanus,  in  which 
there  is  nothing  improbable ; who  exhibited  this  specta- 
cle before  the  whole  army  of  Alexander.  At  the  same 


70 


PURIFICATION  BY  FIRE. 


time,  I do  not  believe  that  examples  of  this  kind  were 
frequent  among  the  Vanaprasthas.  I remember  but  one 
instance  in  all  the  Hindu  books  I have  perused  or  heard 
read ; which  was  of  an  ascetic  and  his  wife.  Both  were 
advanced  in  years ; and  they  joined  together  in  erecting 
the  funeral  pile ; seated  themselves  very  quietly  upon  it, 
set  6re  to  it  themselves,  and  were  consumed  together. 
After  the  highest  degree  of  purification  which  human  be- 
ings can  reach,  their  souls  were  speedily  reunited  to  the 
Divinity,  without  the  slightest  danger  of  being  called  up- 
on to  revisit  the  earth. 

Such  were  the  melancholy  and  deplorable  effects  of 
the  Hindu  superstition,  and  of  the  chimerical  notions  of 
their  most  enlightened  philosophers. 

Calanus  was  undoubtedly  one  of  the  Vanaprasthas. 
Certainly  he  could  not  have  had  the  education  and  the 
manners  of  the  Greeks  ; and  that  w'as  a sufficient  reason 
with  that  vain  nation  to  treat  him  as  a barbarian.  Cice- 
ro, who  has  copied  this  story  from  the  Greek  historians, 
treats  him  in  the  same  manner*.  But  it  may  be  reason- 
ably doubted  that  he  was  not  so  ignorant  a man  as  the 
great  Roman  imagines ; although,  at  the  same  time,  I 
do  not  pretend  that  our  Vanaprastha  had  any  knowledge 
of  the  Grecian  mythology,  as  Cicero  seems  to  suppose, 
or  that  he  chose  the  manner  of  his  death  in  imitation  of 
that  of  Herculesf  ; a name  which  probably  he  had  ne- 
ver heard  of. 


* Calanus  Indus,  indoctus  ac  barbarus,  in  radicibus  Caucasi  na- 
tus,  sua  voluntate  vivus  combustus  est.  Tusc.  ii.  22. 

t Est  profecto  quiddam  etiam  in  barbaris  genlibus  praesentiens 
atque  divinans:  siquidetn  ad  mortem  proficiscens  Calanus  Indus, 
cum  adscenderet  in  rogum  ardentem,  O prseclarum  discessum. 


PURIFICATION  ' feY  FIRE. 


71 


What  Cicero  mentions  of  Calanus  being  bom  at  the 
foot  of  the  Caucasus,  confirms  what  I have  already  said 
concerning  the  origin  of  the  Brahmans ; and  tends  to 
shew,  that  the  discoveries  made  at  the  time  of  the  inva- 
sion by  Alexander,  at  a period  so  near  the  establishment 
of  these  philosophers  in  India,  are  evidence  of  their  de- 
riving their  descent  from  the  environs  of  that  famous 
mountain. 

inquit,  e vita,  cum,  ut  Herculi  contigit,  mortali  corpore  cremate, 
in  lucem  animus  excesserit ! Cumque  Alexander  eum  rogaret,  si 
quid  vellet,  ut  diceret : Optime  inquit ; propediem  te  videbo. 
Quod  ita  contigit.  Nam,  Babylone,  paucis  post  diebus,  Alexan- 
der est  mortuus.  Divin.  i.  23. 


78 


LfeARNING. 


CHAP.  XXXV. 


Of  the  Learning  of  the  Solitary  Brahmans,  and  of  the  ! 

Epoch  of  the  Flood. 

HAVING  already  treated  on  the  devotion,  and  the  mor- 
al and  philosophical  system  of  the  Vanaprasthas,  it  would 
be  now  proper  to  consider  the  learning  or  science  to 
w'hich  they  w’ere  addicted.  But  w'hat  has  been  else- 
where said  on  the  sciences  of  the  Brahmans  in  general, 
applies  so  nearly  to  those  of  the  devotees,  that  it  is  un- 
necessary to  repeat  it.  There  are  two  sciences,  however, 
the  one  useful  and  the  other  pernicious,  to  which  they  in 
a particular  manner  apply  themselves  ; namely,  astrono- 
my and  magic.  I have  already  given  my  reasons  for  not 
entering  minutely  into  the  former ; but  it  is  so  connect- 
ed with  the  epoch  of  the  universal  deluge,  an  event  fa- 
mous through  all  the  world,  and  the  point  from  w'hich 
they  date  their  astronomical  calculations,  as  well  as  their 
commercial  and  ordinary  eras ; that  I shall  detail  a few 
of  the  principal  notices  which  the  ancient  Vanaprastha 
Brahmans  have  transmitted  to  us  on  this  subject.  They 
have  been  treated  very  superficially  by  such  authors  as 
have  come  in  my  way. 

They  recognize  four  ages  of  the  world ; to  which  II 
they  give  the  name  of  Yuga.  They  attribute  to  each  of  I 
these,  a duration,  which  would  extend  that  of  the  world  I 
to  several  millions  of  years.  I 


LEARNING. 


73 


The  first  is  called  Satya-yuga,  or  the  age  of  innocence^ 
which  they  prolong  to  1,728,000  years.  The  second, 
which  they  call  Treta-yuga,  lasted  about  a fourth  p.  rt 
less  than  the  preceding,  or  1,296,000  years.  The 
third,  called  Dwapara-yuga^  continued  for  one-third 
less  than  the  second,  or  864,000  years.  And  the  last,  in 
which  we  now  live,  and  which  is  called  Kali-yuga,  or  the 
age  of  misery,  will  endure  one  half  less  than  the  third,  and 
will  consequently  amount  only  to  432,000  years. 

This  last  age  commences  with  the  epoch  of  the  Hindu 
deluge  ; and  the  year  of  the  Christian  era,  1805,  in  which 
I m now  writing  these  pages,  corresponds  to  the  year 
4906  of  the  Kali-yuga. 

I imagine  it  wull  not  be  necessary  to  attempt  proving 
to  reasonable  persons  that  the  three  first  of  these  ages  are 
fabulous.  The  Hindus  themselves  seem  to  regard  them 
in  that  light ; since,  in  the  affairs  of  life,  they  make  no 
mention  of  these  yugas ; and  all  their  calculations  and 
dates,  as  well  as  the  most  ancient  monuments,  and  the 
most  authentic  that  are  found  among  them,  take  tlieir 
origin  from  the  commencement  of  the  Kali-yuga. 

This  pretension  to  high  antiquity  is  a chimera  which 
has  been  pursued  by  every  nation,  as  they  sank  into  ido- 
latry, and,  forgetting  the  traditions  of  their  ancestors,  be- 
lieved they  could  add  to  their  glory,  by  seeking  an  ori- 
gin high  and  remote.  It  is  well  knowm  how  far  the  Chi- 
nese, the  Egt’ptians,  and  the  Greeks  pushed  their  claims 
in  this  resspect.  But  no  ancient  people  has  advanced 
higher  in  this  career  of  ambition  than  the  Hindus ; who, 
carrying  every  thing  to  excess,  must  even  remove  to  an 
inconceivable  distace  the  creation  of  the  world. 

At  the  close  of  each  of  the  yugas  which  they  admit,  a 
revolution  in  nature  took  place,  so  universal,  that  not 
VoL.  II.  K 


I 


LEARNING. 


7^ 

a vestige  of  it  subsisted  in  that  which  followed.  The 
gods  themselves  have  had  their  share  in  the  general 
change.  Vishnu,  who  was  white  in  the  last  revolution, 
is  become  black  in  the  present. 

It  is  therefore  clear  that  the  commencement  of  the  true 
era  of  the  Hindus,  that  is  to  say  the  Kali-yuga,  in  which 
we  now  live,  must  ascend  very  nearly  to  the  epoch  of  the 
universal  flood  ; an  event  most  distinctly  marked  by  the 
Hindu  authors,  who  give  it  the  name  of  Jala-pralat/am, 
or  w^ater  deluge. 

The  author  of  the  Bhagavata  gives  a very  elear  and  de- 
tailed aceount  of  this  deluge,  which  covered  the  whole 
surfaee  of  the  earth.  It  is  said  in  this  book,  one  of  the 
most  ancient  and  famous  of  any  which  the  Hindus  ac- 
knowledge, that  the  Jala-pralayam,  or  universal  inunda- 
tion of  water,  swept  oflP  all  mankind,  with  the  exception 
of  the  seven  famous  Rishis  or  Penitents  ; who,  with  tlieir 
wives,  were  saved  from  the  total  ruin  of  the  human  race, 
\ by  means  of  a ship,  into  whieh  Vishnu  made  them  em- 
\ bark,  and  of  which  he  himself  became  the  pilot. 

Besides  this  narrative  in  the  Bhagavata,  frequent  allu- 
sions to  the  Jala-pralayam  are  found  in  several  authors ; 
some  of  whom  add,  that,  besides  the  seven  penitents, 
who  embarked  in  the  ship  provided  by  Vishnu,  there 
was  also  preserved  in  it  Menu,  who  appears  to  be  the 
great  Noah  himself. 

I believe  that  the  universal  flood  is  not  more  elearly 
announced  in  any  ancient  w'ritings  whatever,  that  have 
alluded  to  it,  nor  described  in  a manner  more  elose  to 
the  recital  of  Moses,  than  in  the  Hindu  book  to  which 
we  have  referred. 

Thus  a eoncurrent  testimony  of  this  remarkable  epoch 
is  aflbrded  us,  whose  antiquity  cannot  be  called  in  ques- 


LEARNING. 


75 


tion ; by  the  only  people,  perhaps,  on  earth,  which  has 
never  been  humbled  into  a state  of  barbarism,  and  whose 
territory,  from  its  situation,  climate,  and  fertility,  must 
have  been  settled  amongst  the  earliest  of  all ; a nation 
which,  perhaps,  above  all  others,  has  been  rigidly  attach- 
ed to  its  rites ; and  in  whose  customs  no  considerable 
change  has  been  ever  known.  That  nation,  in  its  civil 
institutions,  dates  always  from  the  epoch  of  the  abate- 
ment of  the  flood.  It  appears,  in  its  civil  and  popular 
intercourse,  to  have  entirely  rejected  its  other  fabled  ages, 
and  to  cling  solely  to  this;  since,  as  we  have  shewn  above, 
all  the  eras  promulgated  in  public,  take  their  source  from 
the  commencement  of  the  Kali-yuga,  that  is,  the  precise 
period  of  the  flood.  Every  public  and  private  act  bears 
that  it  is  done  on  such  a year  of  its  cycle  of  sixty  years ; 
and  it  expresses  exactly,  how  many  such  cycles  have 
elapsed  from  the  deluge  downwards.  How  many  facts 
connected  with  historical  truth  are  considered  to  be  im- 
mutably fixed,  which  have  not  nearly  so  solid  a founda- 
tion as  this  ? 

Another  very  remarkable  circumstance  is,  that  their 
manner  of  reckoning  the  age  of  the  world  expressly 
agrees  with  what  we  have  in  Scripture  : “ And  it  came 
“ to  pass  in  the  six  hundredth  and  first  year,  in  the  first 
“ month,  the  first  day  of  the  month,  the  waters  were 
“ dried  up  from  off  the  earth.”  So  saith  the  Scripture 
(Gen.  viii.) ; and  so  the  Hindus  compute  ; by  such  a day 
of  a given  month,  in  a certain  year ; numbering  the  cy- 
cle, and  reckoning  from  the  commencement  of  the  Kali- 
yuga  m. 

In  the  passage  above  cited,  it  is  no  doubt  the  epoch 
of  Noah’s  birth  that  is  in  question.  He  was  then  enter- 
ing into  his  six  hundredth  and  first  year.  But,  to  say 


76 


CHRONOLOGY. 


nothing  of  the  opinion  of  several  chronologists,  that 
Noah’s  birth  day  fell  on  the  same  day  of  the  year  that 
the  world  commenced  upon,  bating  the  six  days  of  crea- 
tion ; it  appears,  that,  in  times  immediately  succeeding 
the  deluge,  the  Scriptures  reckon  only  by  the  years  of 
this  patriarch  ; and  that  the  anniversary  of  his  birth  com- 
memorated to  men  the  day  on  which  the  earth  was  re- 
stored to  them : a memorable  day,  forming  the  epoch 
from  which  they  were  thenceforth  to  date  the  years  of  the 
renascence  of  the  earth. 

A thousand  revolutions  occurring,  in  dark  ages, 
amongst  ancient  nations;  some  alterations  in  figures, 
which  there  is  reason  to  suspect  in  the  holiest  of  all 
books,  with  other  causes,  have  obscured  that  just  calcu- 
lation which  the  Hindus  alone,  seated  in  a land  which 
was  exempt  from  the  troubles  that  agitated  other  coun- 
tries, have  to  this  day  been  enabled  to  preserve. 

Besides  their  civil  Cycle  of  sixty  years,  they  have  also 
adopted  one  of  ninety ; which  is  used  only  in  astronomi- 
cal calculations.  They  both  commence  from  the  same 
epoch,  that  of  the  cessation  of  the  flood,  or  beginning  of 
the  Kali-yugam.  It  may  be  questioned,  however, 
•w  hether  the  astronomical  Cycle  be  of  the  same  antiqui- 
ty as  the  civil ; and  it  may  be  well  supposed  that  the 
astronomers,  having  arisen  after  the  establishment  of  the 
nation,  made  it  to  accord  with  that  which  they  found  al- 
ready established,  and  that  they  could  not,  or  durst  not, 
change  it.  They  likewise  saw  that  the  two  modes 
of  calculating  could  never  occasion  the  least  confusion  ; 
because,  in  every  third  succession  of  the  Cycles,  they 
started  together  afresh. 

The  Hindu  astronomers  admit  into  their  calculations 
another  epoch,  still  more  modern  ; as  it  commences  on- 


CHRONOLOGY. 


77 


ly  abo'ut  the  middle  of  the  first  century  of  the  Christian 
era.  It  is  called  the  Salivahana  epoch,  because  it  takes 
its  date  from  the  death  of  a famous  King  of  India 
of  that  name,  who  reigned  in  a province  called  Sagam. 

The  Chinese  likewise  have  a civil  Cycle,  of  sixty 
years,  in  common  with  the  Hindus ; but  there  is  this 
difference  between  the  two  races,  that  the  Chinese  are  ig- 
norant of  any  relation  which  their  era  bears  to  that  of  the 
flood.  It  is  hardly  to  be  imagined  that  the  two  nations 
could  have  communicated  with  each  other,  seeing  that 
they  do  not  agree  in  the  computation.  For,  according 
to  some  authors  who  have  written  on  the  affairs  of  Chi- 
na, the  birth  of  our  Saviour  falls  on  the  fifty. eighth  year 
of  the  Chinese  Cycle,  while  it  coincides  with  the  forty- 
second  of  the  Cycle  of  the  Hindus.  This  at  least  con- 
firms the  antiquity  of  the  Cycle  of  sixty  years  still  in  use 
with  the  two  most  ancient  races  of  people  on  the  face  of 
the  earth. 

It  would  be  useless  perhaps  to  Inquire  whether  this 
Cycle  was  instituted  before  the  flood,  and  whether  it  be 
from  Noah  or  his  immediate  descendants  that  the  Hin- 
dus have  derived  it.  All  that  we  know  for  certain  is, 
that  weekly  Cycle  was  instituted  and  acted  upon  be- 
fore that  famous  epoch,  and  that  the  Hindu  week  agrees 
exactly  with  that  of  the  Hebrews  and  with  ours.  The 
days  of  their  week  correspond  precisely  with  those  of 
ours,  and  are  numbered  just  in  the  same  way. 

But  what  is  peculiar  to  them  is  that,  in  the  same  man- 
ner as  every  day  of  the  week  and  every  month  of  the 
year  has  its  particular  name,  so  has  each  of  the  sixty 
years  of  the  Cycle.  Thus,  they  do  not  say  that  a certain 
event  happened  on  the  twentieth  or  thirtieth  year  of  the 
Cycle  ; but  they  give  the  year  its  name,  and  say  that  it 


78 


CHRONOLOGY. 


happened  in  the  year  Krodhie,  the  year  Viswasu,  the  year 
P ingala,  and  so  forth. 

The  only  solid  difficulty  which  remains  unexplained 
in  the  Hindu  computation  with  regard  to  the  flood,  is  to 
ascertain  whether  it  corresponds  with  that  of  the  Bible. 

I reply  to  this,  that,  though  some  discrepancy  may  be 
observed  between  the  two,  it  is  not  of  consequence 
enough  to  produce  any  serious  doubt  respecting  the 
event  to  which  both  of  them  relate. 

Let  us  take  into  our  consideration,  for  example,  that 
there  is  a diflerence  of  more  than  nine  hundred  years  be- 
tween the  period  supposed  to  have  elapsed  between  the 
flood  and  the  birth  of  Christ,  as  it  stands  on  the  authori- 
ty of  the  version  of  the  Septuagint,  and  on  that  of  the 
Vulgate.  Neither  of  these  calculations  is  wholly  reject- 
ed, and  both  of  them  have  able  chronologists  for  suppor- 
ters.  The  Catholicc  hurch,  which  adheres  to  the  V ulgate 
for  the  Old  Testament,  adopts  the  calculation  of  the  Se- 
venty for  the  Roman  Marty rology,  which  is  read  eveiy 
day  in  the  church  service. 

The  difference  therefore,  between  the  Hindu  calcula- 
tion and  ours  does  not  appear  a sufficient  reason  for  our 
rejecting  it,  or  even  for  our  supposing  that  it  does  not 
proceed  from  the  same  source. 

According  to  the  Hindu  calculation,  the  time  elapsed  be- 
tween the  Jala-pralayam,  or  Deluge,  and  the  birth  of  Jesus 
Christ,  is  three  thousand  and  one  hundred  and  two  years. 
This  period  does  not  at  all  correspond  with  the  calcula- 
tion drawn  from  the  Vulg'ate,  as  there  is  the  wide  differ- 
ence between  them  of  about  seven  hundred  and  fifty 
years.  But  it  approaches  much  nearer  to  the  calculation 
made  in  the  Septuagint,  which  gives  a space  of  three 


a-r  ' -■  i ' 


/ 


CHRONOLOGY. 


79 


thousand  two  hundred  and  fifty-eight  years  between  the 
Deluge  and  the  commeneement  of  the  Christian  era.  If 
we  conform  to  this  last  calculation,  the  epoch  of  the 
Hindu  Jala-pralayam  does  not  differ  from  that  of  the 
deluge  of  the  Scripture  more  than  one  hundred  and  fifty- 
six  years.  , 

A discrepancy  to  this  extent,  in  so  intricate  a compu- 
tation, is  so  far  from  affecting  the  credibility  of  the  event, 
that  the  Hindu  epoch,  on  the  contrary,  serves  to  confirm 
that  of  the  Scripture,  and  adds  incontestable  evidence  to 
that  most  important  event,  the  universal  deluge. 

Some  modern  chronologists,  at  the  head  of  whom 
stands  the  learned  Tournemine,  who  have  taken  their 
calculation  from  the  Vulgate,  have  found,'  between  the 
Deluge  and  the  Christian  era,  a period  of  three  thousand 
two  hundred  and  thirty -four  years  ; and  they  have  sup- 
ported their  system  upon  solid  grounds.  In  adopting 
their  opinion,  we  have  a variation  of  only  one  hundred 
and  thirty-two  years  between  the  Hindu  computation 
andt  hat  of  Scripture  ; a difference  of  the  less  importance, 
that  the  audiors  of  this  system  give  it  only  as  conjectu- 
ral, and  with  the  view  of  reconciling  the  Septuagint 
with  the  Vulgate. 

It  is  not  at  all  to  be  imagined,  that  the  flood  of  Deucalion 
should  approach  so  near  the  true  one  as  that  of  the  Hin- 
dus does.  The  leanied  place  it  so  near  the  birth  of  Jesus 
Christ,  that  it  can  in  nowise  have  been  borrowed  from 
the  scriptural  flood,  or  intended  to  denote  the  same  event. 
That  of  Ogyges,  though  long  anterior  to  the  deluge  of 
Deucalion,  is  nevertheless  posterior  by  more  than  thir- 
teen hundred  years  to  the  Jala-pralayam  of  the  Hindus, 
if  we  allow,  witli  the  best  chronologists,  that  it  preceded 
the  Christian  era  only  about  set-cnteen  hundred  and 


80 


CHRONOLOGY. 


ninety  years.  It  must  thence  be  concluded,  that,  in  re- 
ality, it  was  merely  a considerable  inundation  in  a parti- 
cular country.  The  same  observation  equally  applies  ^o 
that  of  Deucalion,  if,  in  fact,  it  be  not  wholly  fabulous. 


MAGIC. 


SI 


CHAP.  XXXVI. 


Of  the  Magic  practised  by  the  Vanaprastha  Brahmans^ 
and  still  in  use  among  the  Hindus. 

THE  secrets  of  Magic  are  taught  in  several  Hindu 
books,  and  particularly  in  that  of  the  four  Vedas,  which 
bears  the  name  of  Atharvana  Veda.  The  Brahmans 
assert,  and  wish  to  have  it  believed,  that  this  Veda  is  not 
in  existence ; being  desirous  to  avoid  the  suspicion  of 
being  initiated  in  the  pernicious  science  which  it  teaches. 
But  this  assertion  is  the  less  to  be  believed,  because 
books  of  this  sort  are  sure  to  be  preserved,  in  preference 
to  all  others,  in  an  idolatrous  country. 

Another  motive  which  induces  the  Brahmans  to  keep 
this  book  concealed  is  that  bloody  sacrifices  of  living- 
victims,  human  not  excepted,  are  there  prescribed  as 
part  of  the  magical  ceremonies  which  it  teaches,  as  well 
as  of  the  worship  of  the  Bhutas  or  Demons  which  it 
enjoins. 

The  Brahman  devotees  were  accustomed  to  study 
these  Vedas,  and  particularly  that  of  the  Atharvana.  We 
have  had  occasion  to  remark  elsewhere,  that  their  sacri- 
fices frequently  bore  a great  resemblance  to  magical  ope- 
rations ; and  the  power  which  such  sacrifices  were  sup- 
posed to  possess  over  the  Gods  themselves,  makes  it 
extremely  probable  that  those  who  practised  them  were 
conversant  in  the  mysteries  of  that  pernicious  art. 

VoL.  II.  L 


8S 


MAGIC. 


We  have  also  mentioned  that  the  Solitary  Brahinansj 
at  first  cherished  and  respected  by  the  kings  and  their 
people,  became  at  last  detestable  to  all  their  neighbours, 
on  account  of  the  terror  which  their  malediction  and 
their  magical  sacrifices  inspired ; and  that  this  W’as  pro- 
bably the  real  cause  which  united  against  them  the 
princes  in  the  vicinity  of  their  retreats,  who  at  last  extir- 
pated that  sect  of  philosophers ; so  that  no  vestige  of 
them  now  remains. 

There  is  no  reason,  therefore,  to  doubt  that  the  Brah- 
mans, in  the  remotest  times,  have  been  conversant  in  all 
the  mysteries  of  the  art  of  magic.  They  still  give  it  a place 
in  the  table  of  their  sciences  ; and  indeed  it  holds  a high 
rank  among  the  sixty -four  divisions  which  they  arrogate 
to  belong  exclusively  to  themselves.  It  is  no  less  certain 
that  many  of  them  dabble  in  magic  to  the  present  times, 
and  are  publicly  known  to  be  initiated  in  all  the  secrets 
of  the  occult  art. 

There  still  exist,  in  all  the  casts,  numbers  of  persons, 
who  pretend  to  be  skilled  only  in  some  one  of  the  many 
branches  of  magic,  such  as  that  of  divination,  augury, 
and  other  branches  of  the  science  which  imply  nothing 
of  a ix:rnicious  tendency.  It  is  not  to  be  wondered  at 
that  in  a country  like  India,  plunged  in  the  thick  dark- 
ness of  gross  idolatry,  and  of  every  sort  of  superstition, 
impostors  should  abound,  who  find  their  interest  in 
promoting  such  abuses.  In  every  quarter,  tellers  of 
good  fortune  are  to  be  found,  who  will  distribute  good 
luck  to  those  who  are  w'illing  to  pay  for  it.  Brahmans, 
aixl  even  Pariahs,  called  Valuver^  announce  the  good 
and  the  evil  days,  favourable  and  inauspicious  omens, 
tell  fortunes,  by  observing  the  features  of  tlie  face  or  the 


MAGIC. 


88 


lines  on  the  palm  of  the  hand : and  those  who  exercise  this 
profession  are  consulted  by  incredible  numbers. 

But  these  common  soothsayers  are  by  no  means  dread- 
ed, or  held  in  fear ; while  those  who  are  understood  to 
be  initiated  in  the  profound  mysteries  of  magic,  or  such 
as  possess  the  art  to  detect  robberies,  and  the  most  secret 
crimes,  to  cure  diseases,  or  to  bring  them  on,  to  infuse  a 
devil  into  the  body  of  any  one,  or  to  expel  him,  and  to 
produce  other  similar  elfects  of  supernatural  influence, 
are  looked  upon  with  horror  and  awe. 

Those  pretenders  to  real  magic  are  often  consulted  by 
persons  who  wish  to  avenge  themselves  of  some  enemy 
by  W'ay  of  malediction  ; and  also  by  sick  persons,  who  are 
persuaded  that  their  disease  has  been  caused  by  some 
magical  operation  directed  against  them,  and  who  would 
gladly  recover  their  health  by  a counteracting  art,  able 
to  repel  the  malady  and  return  it  upon  those  from  whom 
it  proceeded. 

I believe  that  a better  notion  of  the  art  cannot  be  given, 
than  by  offering  a short  notice  of  a Hindu  book,  called 
Agrushada  Parikshi  which  has  fallen  into  my  hands, 
and  which  perhaps  few  Europeans  have  yet  heard  of. 
What  I have  to  report,  I believe,  will  give  but  little  in- 
sight into  the  magical  art ; but  may  prove  interesting  to 
those  who  are  desirous  of  understanding  and  comparing 
the  practices  of  the  various  ancient  people  on  this  sub- 
ject. 

I compress  into  three  heads  the  doctrines  of  this 
book. 

1.  What  is  the  aim  of  the  magician,  and  how  far  does 
his  power  extend  ? 

2.  What  means  does  he  employ  to  succeed  in  his 
operations  ? 


84; 


MAGIC. 


3.  What  has  he  himself  to  dread  in  his  magical  prac- 
tices ? 

As  to  the  first,  there  is  no  sort  of  good  or  evil  which 
the  magician  will  not  undertake  to  produce ; although 
he  is  more  inclined  to  the  evil.  There  is  no  species  of 
malady  which  he  does  not  pretend  to  be  able  to  cure  : 
fever,  dropsy,  retention  of  urine,  pain  in  the  whole  mem- 
bers, fatuity,  madness,  and  all  other  disorders.  But  all 
this  is  nothing,  compared  to  the  energy  with  w'hich  he 
denounces  the  destruction  of  an  enemy’s  army  besieging 
a place,  the  death  of  the  commander  of  the  besieged  for- 
tress, and  the  inhabitants  it  contains. 

The  Moors  in  India  being  equally  superstitious  as  the 
natives  of  the  countr}',  are  no  less  infatuated  with  the  no- 
tion of  magic.  I knew,  from  the  best  authority,  that 
the  last  Musalman  Prince  who  reigned  in  the  Mysore, 
the  fanatical  and  superstitious  Tippu,  in  his  last  war,  in 
which  he  lost  his  kingdom  and  his  life,  resorted  to  the 
most  celebrated  magicians  he  could  find  in  his  own  coun- 
try' and  elsewhere,  trusting  that,  by  the  operation  of  their 
art,  the  English  army,  w hich  was  then  marching  to  lie- 
siege  his  capital,  and  u’hich  he  could  not  expect  to  rcq^el 
by  ordinary  means,  might  be  destroyed.  The  magicians 
whom  he  consulted  on  this  occasion,  acknowiedged  their 
impotence,  and  w^ere  obliged  to  confess  that  their  opera- 
tions, so  potent  amongst  other  races  of  men,  were  utterly 
inefficient  against  the  Europeans. 

But  if  magic  teaches  the  means  of  draw  ing  down  evil, 
it  also  affords,  by  counter-spells,  not  only  a defence 
against  eminent  peril,  but  the  power  of  causing  the  per- 
nicious effects  of  sorcery  to  recoil  on  the  heads  of  those 
by  whom  it  is  meditated. 


MAGIC. 


85 


The  magicians  are  likewise  provided  with  many  Anti- 
dotes against  witchcraft,  which  they  distribute  among  those 
who  consult  them.  There  are  certain  enchanted  beads  ; 
some  sorts  of  roots ; very  thin  plates  of  copper,  on  which 
extraordinary  figures  are  engraved,  with  inexplicable 
words  and  unknown  characters ; amulets,  also,  of  various 
kinds  : all  which  are  worn  by  the  Hindus,  to  serve  as 
talismans,  and  to  preserve  them  from  every  species  of 
incantation. 

Secret  methods  of  inspiring  love  are  likewise  under- 
stood by  the  professors  of  the  magical  art ; and  this  is 
not  the  least  lucrative  part  of  their  trade.  A wife  or  a 
mistress  resorts  to  them  eagerly,  in  quest  of  a spell  to 
restrain  the  husband  or  lover  from  deviating  into  other 
amours.  Debauched  gallants  and  lewd  women  consult 
them  on  the  means  of  seducing  the  object  of  their  passion. 

In  the  book  which  I am  now  describing,  I was  sur- 
prized to  meet  with  Incubus  Demons.  Those  of  India 
are  not  quite  the  same  in  their  practices  as  the  beings  of 
that  nature  in  Europe,  which  some  country  people  still 
believe  in.  In  India  they  exceed  so  much  in  the  fierce- 
ness and  frequency  of  their  attacks  on  women,  whom 
they  haunt  in  the  shape  of  a dog,  or  some  other  brute, 
that  the  harassed  female  dies  in  consequence.  A su- 
perstitious people  takes  dreams  for  realities;  and  it  would 
be  in  vam  to  attempt  to  convince  a Hindu  that  these  are 
not  operations  of  the  devil. 

But  the  great  subject  of  the  work  is  the  means  of 
communicating  enchantment  to  the  arms  used  in  war. 
Enchanted  armour  is  celebrated  in  all  Hindu  writings. 
The  gods,  in  their  wars,  constantly  made  use  of  it.  One 
weapon  was  called  the  arrow  of  Brahma,  and  that  W’as 
never  shot  without  effect.  Another  was  named  after  the 


88 


MAGIC. 


serpent  Capella,  which,  when  launched  against  an  army, 
lulled  to  sleep  the  whole  troops  that  composed  it.  To  the 
present  day,  those  who  have  weapons  charmed  by  magi- 
cal  sacrifices,  bid  defiance  to  wounds  in  battle.  Cannon 
balls  and  musket  shot  levelled  against  them  become 
harmless,  and  tumble  at  their  feet.  Cutting  instruments 
cannot  penetrate  their  skin,  but  bend  or  break  when 
directed  against  them. 

The  book  likewise  reveals  secrets  for  obtaining  all 
sorts  of  temporal  blessings,  and  wealth  unbounded.  It 
also  points  out  some  which  have  the  virtue  to  make 
barren  women  conceive.  Generals  and  soldiers  may  be 
provided  with  certain  bits  of  bone,  which  will  not  only 
render  them  invulnerable,  but  make  them  appear  terrible 
in  battle.  There  are  also  enchanted  drugs,  which,  when 
rubbed  on  the  face  and  eyes,  will  enable  them  to  disco- 
ver concealed  treasure.  But  I find  no  secret  to  insure 
immortality  ; which  I rather  wonder  at,  as  the  Hindu 
Charlatanry  does  not  generally  stick  at  trifles. 

The  next  question  relates  to  the  means  used  by  the 
magician  to  insure  success  to  his  incantations. 

In  Europe,  as  long  as  the  belief  in  magical  arts  sub- 
sisted, it  was  understood  that  their  virtue  depended  on  a 
compact  entered  into  with  the  evil  spirits.  But,  in  India, 
it  is  sufficient  for  the  practitioners  to  receive  a few  les- 
sons in  the  art  from  their  masters ; whom  they  thence- 
forth style  their  Gurus.  If,  upon  experiment,  the  dis- 
ciples give  any  orders  to  a demon,  spirit,  or  god,  and 
these  are  disregarded  ; they  have  only  then  to  command 
obedience,  in  the  name  of  their  masters,  and  instantly 
their  orders  are  executed. 

In  using  the  word  Gods  on  this  occasion,  the  very 
highest  even  are  to  be  understood,  Brahma,  Vislimi, 


MAGIC. 


87 


Siva,  being  as  much  under  the  control  of  the  magicians 
as  the  inferior  deities.  Some  indeed  are  allied  upon,  in 
preference  to  others,  when  something  evil  is  to  be  invok- 
ed upon  any  one.  The  planets  are  of  this  class.  Their 
name  GrahanUy  which  signifies  the  act  of  seizing,  points 
out  their  office  of  laying  hold  of  those  against  whom  the 
magician  employs  them.  The  Bhuta,  likewise,  or  Ele- 
ments, pass  for  extremely  malevolent  beings,  fit  to  be 
employed  for  such  purposes  ; as  well  as  the  Pisachi  (or 
Ptsassu),  other  wicked  spirits,  under  which  appellation 
the  Hindu  Christians  denote  the  devil.  The  Sakti,  fe. 
male  divinities  and  wives  of  Siva,  the  God  of  Destruc- 
tion, are  much  employed  in  evil  purposes.  Marana  Devi, 
or  Goddess  of  Death,  Mari,  Kali,  and  some  other  gods 
of  the  same  sanguinary  and  malevolent  kind,  also  perform 
a great  part  in  this  game. 

In  order  to  put  all  those  gods  and  spirits  in  action,  the 
magician  offers  up  sacrifices  of  the  Mantram,  with  many 
ceremonies  peculiar  to  the  occasion.  The  sacrifices  are 
much  in  the  same  taste  as  those  before  described,  although 
they  are  sometimes  accompanied  with  particular  ceremo- 
nies. The  magician,  for  example,  while  he  offers  up 
his  sacrifice  to  Lakshmi,  the  wife  of  Vishnu,  must  be 
entirely  naked  ; and  on  the  contrary,  he  must  be  deco- 
rously dressed  when  he  sacrifices  to  Rama.  The  flow'- 
res  which  are  presented  to  the  god  invoked  must  be 
red ; and,  when  the  object  is  to  procure  the  death  of 
any  one,  the  boiled  rice  offered  up  must  be  sprinkled 
with  blood.  And,  upon  the  same  principle,  when  the 
utmost  effect  is  required  from  magical  operation,  u 
human  victim  is  sacrificed  ; and  particularly  a young 
girl. 

We  have  already  spoken  of  the  virtue  of  the  Mantras; 
but  it  is  in  the  work  of  magic  that  they  are  most  tffica- 


88 


MAGIC. 


cious.  They  imperiously  dictate  to  the  great  gods ; 
and  compel  them  to  act  in  the  heavens,  in  the  air,  or  on 
earth,  whatsoever  the  magician  requires. 

It  is  in  incantation,  chiefly,  that  certain  Mantras,  call- 
ed fundamental^  are  employed.  They  are  composed  of 
some  barbarous  syllables,  of  harsh  utterance  and  difficult 
pronunciation.  Some  of  them,  though  almost  impossi- 
ble to  be  expressed  in  European  characters,  may  be  imi- 
tated by  the  sounds  Hrom,  Shrim,  Shram.  Sometimes 
the  magician  employs  his  Mantras  in  a humble  and  sup  - 
plicatory  style,  conciliating  the  god  whom  he  invokes ; 
but  he  soon  assumes  an  imperious  tone,  and  exclaims 
in  a vehement  and  impassioned  key : “ Seize,  grasp  ! 

“ If  thou  dost,  it  is  well : if  not,  I command  thee,  in 
“ the  name  of  God,  and  in  the  name  and  for  the  feet  of 
“ my  Guru!”  Such  awful  invocations  enforce  the  ready 
compliance  of  the  god. 

The  ingredients  employed  by  the  magician,  in  his 
magical  operations,  are  without  number.  A specimen 
of  them  will  here  suffice. 

In  some  direful  acts  of  fascination,  it  is  necessary  to 
use  the  bones  of  various  animals ; those,  for  example, 
of  the  elephant,  of  a black  dog,  of  a scorpion,  a tyger, 
a black  cat,  a bear  ; of  a man  born  on  a Sunday  when  it 
falls  on  the  new  moon,  of  a woman  born  on  Friday  ; the 
foot  bones  of  a European,  of  a Mahometan,  and  of  a 
Pariah,  and  several  others ; to  the  amount  in  all  of  sixty-  — 
four  species  of  bones  of  diflerent  sorts. 

This  osseous  compound,  after  due  charms  and  incanta- 
tion by  Mantras  and  sacrifices,  has  the  potency  to  slay 
whomsoever  it  is  directed  against.  This  effect  will  sure- 
ly follow,  if,  when  a certain  star  is  in  the  ascendant,  a 
portion  is  buried  in  the  house  of  one’s  enemy. 


MAGIC. 


89 


Equipped  with  these  relics,  tlie  magician  has  only  to 
advance  to  a hostile  army,  in  the  silence  and  darkness  of 
the  night,  and  to  bury  the  bones  at  the  four  cardinal 
points  of  the  camp.  He  then  retires  to  some  distance, 
and  one  hundred  times  denounces  the  Mantram  of  des- 
truction against  the  army  ; and,  within  seven  days,  it 
will  either  disband  itself,  or  perish  to  the  last  man. 

Thirty-two  W'eapons,  consecrated  by  the  sacrifice  of  a 
human  victim,  will  scatter  such  dismay  amongst  a besieg- 
ing army,  that  a hundred  of  their  opponents  will  appear, 
in  their  sight,  as  a thousand. 

A quantity  of  mud  is  collected  from  sixty-four  of  the 
filthiest  and  nastiest  places,  and  moulded  into  small  fi- 
gures ; on  the  breasts  of  which  they  write  the  names  of 
the  persons  whom  they  mean  to  annoy.  When  incantation 
is  made  over  them,  and  sacrifice  performed,  the  Planets 
or  the  Elements  environ  the  parties  so  represented,  and 
inflict  upon  them  a thousand  pangs.  Sometimes  they 
pierce  the  images  with  thorns,  or  multilate  them,  so  as 
to  communicate  a corresponding  injury  to  the  person  re- 
presented. 

Sixty-four  roots  of  different  plants  have  a similar  effi- 
cacy in  producing  evil,  when  duly  prepared  with  Man- 
tras and  sacrifice. 

This  variety  of  sorcery  and  spells  calls  to  our  recollec- 
tion the  similar  apparatus  of  the  Canidia  and  Sagana  of 
Horace ; when  the  explosion  of  Priapus  terrified  the 
hags  into  a hobbling  retreat,  leaving  behind  them  their 
enchanted  relics  and  clothes. 


Z- 


_ -V 


ax  ? 


« At  illx  currere  in  urbem. 

“ Canidise  dentes,  altum  Sagan$  caliendrum 
‘‘  Excidere,  atque  herbas,  atque  incantata  lacerlis 
“ Vincula,  cum  magno  risuque  jocoque  videres.” 

VoL.  II.  M 


90 


MAGIC. 


Thus  ends  the  small  specimen  we  have  selected  out  of 
the  great  depositery  of  Indian  jugglery. 

The  next  thing  to  be  considered  is  the  risk  of  danger 
which  the  magician  himself  incurs  in  the  exercise  of  his 
profession.  Tliis  is  great  and  imminent,  on  account  of 
the  reluctance  of  the  gods  to  be  so  controled  by  his 
Mantras.  Often  do  they  take  vengeance  upon  him  for 
this  compulsory  obedience.  He  cannot  err  in  the  slight- 
est ceremony,  nor  make  the  smallest  mistake,  without 
exposing  himself  to  their  fury.  The  rites  he  is  oblig- 
ed to  perform  are  without  number  ; and  the  omission  of 
any  one  of  them,  however  minute,  tlirough  inadverten- 
cy or  any  other  cause,  would  instantly  make  the  whole 
mischief  he  was  preparing  for  others  revert  upon  his  oini 
head. 

But  it  is  from  rivals,  who  exercise  the  same  trade, 
that  the  conjuror  has  most  to  dread.  These  do  what 
they  can  to  counteract  his  projects,  and  to  make  the  ef- 
fects of  his  own  wicked  contrivances  fall  upon  himself, 
by  employing  spells  of  still  greater  efficacy.  This  bemg 
the  case,  they  bear  a mortal  hatred  towards  each  other, 
or  at  least  pretend  to  do  so.  When  they  meet,  their 
mutual  dislike  breaks  out  into  loud  defiance,  calling  on 
those  within  their  reach  to  decide  as  judges  between 
them,  and  pronounce  which  of  the  two  is  most  skilful. 
The  contest  begins.  The  problem  perhaps  is,  to  lift  a 
straw  from  the  ground,  or  a piece  of  money,  without 
touching  it.  Both  advance ; but  they  stop  one  another’s 
progress  by  flinging  enchanted  cinders,  or  by  reciting 
Mantras.  They  both  feel,  at  the  same  instant,  an  in- 
visible but  irresistible  force  which  repulses  and  drives 
them  back.  They  again  approach,  redoubling  their  ef- 
forts. The  sweat  exudes  in  drops  ; blood  is  discharg- 


MAGIC. 


91 


ed  from  their  mouths.  One  of  them,  in  the  scramble, 
gets  hold  of  the  piece  of  money  or  the  straw,  and  he  is 
clamorously  proclaimed  the  victor. 

Sometimes  one  of  the  combatants  is  violently  precipi- 
tated  upon  the  ground  by  the  force  of  the  Mantras  of 
his  antagonist.  In  this  state  he  remains  for  a long  while 
stretched  at  his  whole  length,  breathless  and  (as  he  makes 
it  appear)  deprived  of  sensation.  At  length  he  gets  up, 
covered  with  shame  and  confusion,  hangs  his  head,  re- 
tires to  bed,  and  affects  to  be  very  ill  for  several  days. 

It  will  readily  be  supposed  that  I attribute  such  dis- 
putes and  their  consequences  to  a premeditated  under- 
standing between  the  quacks ; but,  through  all  India,  the 
people  are  firmly  persuaded  that  these  processes  result 
from  magical  secrets  known  only  to  the  initiated  few, 
who  by  their  means,  produce  such  wonderful  effects. 
And  it  must  be  owned  that  effects  are  occasionally  pro- 
duced by  them,  of  which  it  would  not  be  easy  to  divine 
the  cause. 


92 


STATE  OF  SAXKYASI. 


CHAl*.  XXXVII. 


O/'  6'annyasiy  the  Fourth  State  of  the  Brahmans : the 
manner  of  Inauguration  and  the  Rules. 

THE  fourth  degree  to  which  a Brahman  can  attain, 
is  that  of  Sannyasi ; a state  so  sublime,  as  the  Hindu 
books  declare,  that  it  imparts,  in  a single  generation,  a 
larger  stock  of  merits  than  ten  thousand  could  produce, 
in  any  other  sphere  of  life.  They  add,  that,  as  soon  as 
a Sannyasi  dies,  he  passes  straightway  to  the  w'orld  of 
Brahma,  or  to  that  of  Vishnu  ; exempt,  for  ever,  from 
the  penalty  of  being  re-born  upon  earth,  and  of  revolv- 
ing from  generation  to  generation. 

The  Sannyasi  Brahman  takes  precedence  of  the  Van- 
aprastha,  inasmuch  as  the  latter  does  not  absolutely  re- 
nounce the  world,  being  in  some  degree  connected  with 
it  by  his  wife  and  children ; whilst  the  true  Sannyasi  is 
obliged  to  sacrifice  all  those  connections,  and  at  the  same 
time  to  assume  the  most  rigid  of  the  rites  of  the  Vana- 
prasthas.  He  takes  the  profession  also  of  mendicity  ; 
and,  from  the  moment  of  his  installation  into  that  lofty 
order,  he  must  live  solely  upon  alms. 

But,  before  embracing  this  holy  profession,  they  must 
devote  several  years  to  the  state  of  Grihastha,  or  a mar- 
ried life ; in  which  they  may  have  children,  and  so  ac- 
quit the  debt  they  owe  to  their  forefathers : which  con- 


STATE  OF  SANNYASI. 


93 


sists,  as  the  Brahmans  hold,  in  perpetuating  the  succes- 
sion of  their  race.  Their  manner  of  thinking  in  this 
particular,  does  not  differ  from  what  was  professed  by 
those  who  existed  immediately  after  the  flood  ; who  act- 
ed upon  the  memorable  precept  impressed  upon  our 
first  parents,  as  soon  as  they  were  created,  and  after- 
wards solemnly  renewed  to  Noah  after  the  Deluge ; 
“ Increase  and  multiply,  and  replenish  the  earth.” 

There  are,  however,  examples  in  the  Hindu  books, 
of  Sannyasis,  who  embraced  that  state  from  their  infan- 
cy, and  before  being  married.  Something  of  that  sort 
is  still  to  be  met  with.  But  such  varieties  are  not  to  be 
found  in  the  class  of  the  Brahmans. 

It  must  not  be  from  humour  nor  any  temporary  fit  of 
zeal  that  a Brahman  resolves  to  assume  this  rank.  His 
resolution  must  be  the  fruit  of  mature  reflection,  and 
must  be  founded  on  a true  and  sincere  separation  from 
the  spurious  enjoyments  and  all  the  pleasures  of  this 
world ; which  he  must  heartily  renounce,  in  order  to 
aspire  after  a more  perfect  existence.  In  this  renuncia- 
tion of  the  world,  he  must  so  thoroughly  detach  him- 
self  from  whatsoever  pertains  to  fortune,  pleasure,  and 
honours,  as  no  longer  to  have  any  hankering  after  such 
distinctions.  If  he  wilfully  encouraged,  in  his  heart,  the 
slightest  longing  after  any  thing  that  other  men  most 
ardently  pursue,  such  a swerving  towards  earthly  vani- 
ties would  alone  suffice  to  deprit^e  him  of  all  the  fruits 
of  his  penitence. 

When  a Brahman,  therefore,  has  well  considered  the 
bent  of  his  own  disposition,  and  has  finally  made  up  his 
mind  to  that  high  calling,  he  convenes  tlie  principal 
Brahmans  of  his  district ; and,  having  communicated  to 
them  the  resolution  he  has  formed,  he  intreats  them  .to 


94 


STATE  OF  SANNYASI. 


instal  him  in  the  situation  which  he  feels  himself  destin- 
ed to  fill.  A matter  of  such  importance,  however,  can- 
not be  transacted  without  abundance  of  ceremonies. 

The  first  care  is  to  select  a proper  da)”^ ; one,  in  short, 
to  which  there  can  be  no  objection.  This  having  arrived, 
the  aspirant,  in  his  way  to  the  place  of  the  ceremonies, 
undergoes  the  purification  of  bathing.  He  takes  with 
him  ten  pieces  of  cloth,  such  as  are  frequently  worn  in 
India,  somewhat  like  our  bed  quilts,  and  envelopes  his 
whole  body  in  them.  Four  of  these  cloths  must  be  dyed 
of  ccwy  colour,  which  is  a deep  yellow  approaching  to  red. 
It  is  the  established  colour  w'om  by  the  penitents,  and, 
in  imitation  of  them,  by  the  Musalman  Fakirs.  These 
four  are  for  his  own  use ; and  the  other  six  are  to  be 
given  as  presents  to  individuals  of  the  cast. 

He  must  also  provide  himself  with  a long  bamboo 
cane  with  seven  knots,  a gourd  scooped  and  dried,  an 
antelope’s  skin,  some  small  pieces  of  silver  and  copper 
money,  Flowers,  Akshata,  Sandal  wood  ; but  above  all, 
a quantity  of  Panchakaryam.  To  this  liquor  he  sacri- 
fices, and  divides  it  into  five  earthen  pots,  afterwards 
pouring  it  all  back  into  one  vessel.  He  then  mixes  it 
well,  and  quaffs  a portion  of  the  disgusting  preparation. 
Taking  up  what  is  left  of  it,  together  with  the  other  arti- 
cles that  form  his  stock  of  materials,  he  proceeds  to  the 
to  the  place  appointed  for  the  ceremonies. 

The  Guru  who  presides  and  directs,  whispers  in  his 
ear  some  Mantras,  accompanied  wnth  a few  instructions 
relative  to  the  new’  state  which  he  has  embraced ; after 
which,  he  orders  him  to  dress  himself  in  one  of  the  cloths 
of  a yellow  colour  which  he  has  brought  with  him,  to 
cut  the  Triple  Cord,  as  a token  of  his  renunciation  of 
the  cast  itself,  and  to  shave  off  the  lock  of  hair  which 


STATE  OP  SANNYASI. 


95 


the  Brahmans  and  other  Hindus  allow  to  grow  on  the 
crown  of  the  head. 

All  this  being  accomplished,  betakes  the  seven  knot- 
ted cane  in  one  hand,  the  gourd  filled  with  water  in  the 
other,  and  an  antelope’s  skin  under  his  arm.  The  whole 
equipage  of  a Sannyasi  consists  in  tliese  three  articles. 

Lastly,  he  drinks  thrice  of  the  water  in  the  pitcher 
which  he  carries  in  his  hand,  he  recites  the  Mantras 
Avhich  had  been  taught  him  by  the  Guru ; and  thus  he 
is  constituted  a Sannyasi.  There  are  no  other  ceremo- 
nies required  at  his  installation  ; which  is  completed  by 
the  distribution  of  the  cloth,  the  pieces  of  money,  and 
the  other  materials  among  the  persons  present. 

The  new  Sannyasi  must  conform  strictly  to  the  in- 
structions given  him  by  his  Guru,  and  must  follow  the 
rules  prescribed  to  those  who  assume  this  profession. 
I here  subjoin  such  of  them  as  have  to  come  to  my 
knowledge,  with  necessary  remarks. 

1.  A Sannyasi,  every  morning,  after  his  bathing,  must 

rub  his  whole  body  with  ashes. 

The  difference  here  between  the  Sannyasi  and  other 
Hindus,  all  of  whom  make  this  use  of  ashes,  is,  that 
they  apply  them  only  to  the  forehead.  The  reason  for 
his  spreading  them  over  the  whole  body  is  to  conceal  his 
lineaments  and  beauty  from  those  who  come  to  visit 
him,  and  to  shew  that  he  has  renounced  the  pleasures 
of  life  and  the  decoration  of  his  person. 

2.  He  must  restrict  himself  to  a single  meal  every  day. 

The  Hindus  as  we  have  elsewhere  observed,  are  not 

supposed  to  be  making  a meal  unless  when  they  sit 
dotvn  regularly  to  their  boiled  rice,  with  its  ordinary  ac- 


96 


STATE  OF  SANNYASI. 


companiinents.  At  other  times  they  may  sip  milk,  and 
eat  fruit  or  other  raw  substances,  without  any  breach  of 
their  fast.  The  Sannyasi  may  likewise  avail  himself  of 
the  same  indulgence. 

3.  He  must  give  up  the  use  of  Betel. 

It  is  generally  known  that  this  is  the  leaf  of  a creeping 
plant  of  a poignant  taste,  which  the  Hindus  incessantly 
chew.  It  is  even  a greater  mortification  to  them  to  ab- 
stain from  this  luxury  than  it  would  be  for  a European 
to  renounce  his  tobacco  when  most  habituated  to  it. 

4.  Not  only  must  he  shun  the  company  of  women, 

but  he  must  even  avoid  looking  at  them. 

5.  Once  every  month  he  must  shave  his  beard,  his 

mustaches,  and  his  whole  head. 

" 6.  He  must  wear  on  his  feet  only  wooden  clogs. 

This  species  of  shoe  is  extremely  convenient,  being 
no  otherwise  fastened  to  the  foot  than  by  a peg,  the  ex- 
tremity of  which  passes  between  the  great  toe  and  the 
second.  It  is  on  account  of  cleanness  that  the  Sanny- 
asis  adopt  this  custom  ; for  they  would  be  defiled  either 
by  going  barefooted,  or  in  leather  shoes. 

7.  When  a Sann}-asi  travels,  he  must  caiTy  in  one 

hand  his  seven  knotted  staft',  in  the  other  his 

gourd,  and  the  antelope  skin  under  his  arm. 

The  use  of  the  gourd  is  to  carry  water  for  his  drink, 
and  the  skin  makes  a com  enient  seat  when  he  has  occa- 
sion to  sit  down. 

8.  He  must  live  only  upon  alms,  and  he  can  demand 

them  of  risjht. 

C 


STATE  OF  SANNYASI. 


97 


In  this  way,  some  Sannyasis  become  extremely  rich. 
But  on  the  other  hand  they  are  bound  to  bestow  the 
wealth  so  acquired  in  alms  or  other  charitable  acts.  Some 
lay  tliem  out  in  the  construction  of  public  works,  such 
as  houses  for  travellers,  temples,  tanks  and  other  reser- 
voirs for  containing  water.  They  are  likewise  hospita- 
ble to  passengers  and  persons  who  come  to  visit  them. 

9.  He  must  erect  a Hermitage  on  the  bank  of  a river 
or  lake. 

This  regulation  has  in  view  the  greater  facility  of  bath- 
ing ; a practice  strongly  recommended  to  the  Sannyasi. 
The  habitation  itself  must  be  very  plain  : a mere  shed, 
open  on  all  sides. 

There  are,  no  doubt,  many  other  rules  appertaining  to 
this  class  of  individuals  ; but  I have  confined  myself  to 
such  as  have  fallen  under  my  own  knowledge. 


VoL.  H 


N 


96 


DUTIES  OF  THE  SANXYASI. 


CHAP.  XXXVIll. 

The  F arious  Duties  of  the  Sajmyasi,  particularly  Con- 
templation. 

THE  primary  and  chief  care  of  a Sannyasi  ought  to 
be  to  divest  himself  entirely  of  any  lingering  attachment 
to  the  world  that  may  adhere  to  him.  It  is  a feeling 
that  will  always  be  shooting  out  afresh,  if  it  be  not  com- 
pletely eradicated. 

A wife,  children,  relations  and  friends,  a cast,  a bias  to 
sensual  pleasure,  indulgence  of  the  palate;  and,  in  short, 
all  the  passions  envelope  the  soul  in  the  same  manner  as 
the  integuments  in  which  some  insects  involve  them- 
selves, composed  of  threads  or  straws,  from  which  they 
can  never  extricate  themselves  any  more.  Or  they  may 
be  compared  to  the  wind,  which  agitates  the  surface  of 
the  water,  and  prevents  it  from  reflecting  the  true  image 
of  the  sun. 

Comparisons  such  as  these  abound  in  the  Hindu  urit- 
ings,  by  which  they  endeavour  to  impress  on  the  mind 
the  interruptions  which  the  passions  and  other  stimu- 
lants of  sense  occasion  to  the  perfect  re-union  of  the  soul 
to  the  Divinity  ; a consummation  which  ought  to  be  the 
sole  object  of  solicitude  with  a Vanaprastha  Brahman, 
and  still  more  with  a Sannyasi. 

He  has  shaken  off  the  chains  which  bind  other  men  to 
the  earth,  by  a voluntary  renunciation  of  the  world,  and 


DUTIES  OF  THE  SANNYASI. 


99 


the  abandonment  of  all  he  there  held  dear.  Any  slight 
hankering  after  terrestrial  things,  that  might  still  insensi- 
bly adhere,  is  washed  away  by  continual  ablutions,  by 
the  Panchakaiy^am,  of  which  he  often  drinks,  by  his  dai- 
ly sacrifices,  and  the  various  ceremonies  which  accom- 
pany them ; by  the  devout  life  w'hich  he  leads ; and, 
above  all,  by  the  habitual  exercise  of  Contemplation. 

This  operation  of  the  mind  is  so  striking  a quality 
amongst  an  idolatrous  people  that  it  merits  particular  at- 
tention if  we  are  desirous  to  know  how  far  the  spirit  of  fa- 
naticism and  superstition  can  mislead  men;  especially 
when  it  is  nourished  by  vanity  and  self-love,  or  the  wish 
to  be  distinguished  and  to  acquire  a name. 

Contemplation,  in  this  sense,  is  termed  Yogam  by  the 
Hindus  ; from  which  is  derived  the  name  of  Yoghi  which 
is  given  to  some  amongst  the  Devotees,  who  are  suppos- 
ed, though  perhaps  wrongfully,  to  be  more  addicted  to 
this  virtue  than  others  of  the  same  profession.  Accord- 
ing to  the  Hindu  doctrine,  the  exercise  of  the  Yogam 
spiritualizes  the  Sannyasi,  and  renders  him  absolutely 
faultless,  by  conducting  him  through  four  stages,  each 
more  perfect  than  another. 

The  first  of  these  degrees,  and  lowest  of  all,  is  called 
Sa-lokyam,  or  Unity  of  place.  In  this  state,  the  soul 
perceives  itself  in  some  measure  to  be  in  the  same  place 
with  God,  and  as  it  were  in  his  presence.  Thence  it 
passes  to  the  second  stage,  called  Samipyan,  proximity  ; 
meaning,  as  I understand  it,  that  by  the  exercise  of  con- 
templation and  the  advance  beyond  sublunary  things, 
the  notion  and  conception  of  God  become  more  familiar, 
and  the  contemplative  Sannyasi  is  brought  more  nearly 
into  his  presence.  The  third  degree  is  called  Sa-rupy- 
am,  resemblance  ; because,  in  this  state,  the  soul  attains 


100 


DUTIES  OF  THE  SANNYASI. 


a likeness  to  the  Divinity,  and  acquires  in  a degree  some 
of  his  principal  attributes.  This  leads  to  the  fourth  and 
highest  state,  called  Sa-yugyam,  in  which  a perfect  trans- 
formation into  the  divine  nature  is  effected,  and  an  inti- 
mate re-union  with  it. 

I am  disposed  to  think  that,  upon  a candid  considera- 
tion of  what  we  have  now  before  us,  our  mystical  teach- 
ers, and  such  of  us  as  devote  ourselves  to  a contempla- 
tive life,  ought  not  to  be  scandalized  with  such  doctrine. 
At  any  rate,  it  shews  that  the  ancient  devotees  of  India 
reflected  more  profoundly  than  is  commonly  understood 
on  spiritual  concerns. 

More  pure,  undoubtedly,  and  more  rational,  before 
the  introduction  of  foul  idolatry,  this  spirituality  was  af- 
terwards contaminated,  and  existed  no  farther  than  to  in- 
flame the  pride  of  the  devotees.  They  pretended  that 
they  had  at  length  arrived  at  that  intimate  re-union 
with  Para  Brahma,  by  which  they  become  one  essence  ; 
while  the  rest  of  mankind,  whom  they  looked  down  up- 
on with  sovereign  contempt,  were  crawling  in  the  mire 
of  materiality  and  passion. 

But  whence  did  those  pretended  penitents  derive  this 
habitual  contemplation  so  much  boasted  of? 

Before  the  prevalence  of  idolatry  in  India,  and  while 
the  traditions  transmitted  from  the  patriarens  who  were 
near  the  period  of  the  flood,  inculcating  religious  purity, 
external  and  internal,  and  such  worship  as  the  primitive 
generations  paid  to  the  Supreme  Being,  were  not  yet 
forgotten  ; perhaps  the  spirit  of  contemplation  might 
have  still  possessed  energy  sufficient  to  keep  up  the  feel- 
ings of  piety  and  devotion  towards  God.  But  this  must 
have  been  confined  to  ancient  times.  At  present  a vain 
phantom  only  remains. 


DUTIES  OF  THE  SANNYASl, 


101 


I cannot  better  represent  the  sort  of  contemplation  that 
exists  among  the  present  spurious  devotees  of  India,  than 
by  giving  a brief  account  of  a conversation  I once  had 
with  two  Hindus  who  were  aspiring  to  the  contempla- 
tive life,  and  had  for  a long  time  studied  under  eminent 
Sannyasis,  in  whose  houses  they  had  been  placed. 

“ I was  a novice,”  said  the  first,  “ under  a celebrated 
“ Sannyasi,  who  had  fixed  his  hermitage  in  a remote 
“ situation  near  Bellaburam.  As  he  prescribed,  I devo- 
“ ted  great  part  of  the  night  to  watchfulness,  and  to  en- 
“ deavours  to  expel  from  my  mind  every  thought  what- 
“ ever.  Agreeably  to  other  instructions,  daily  repeated 
“ to  me  by  my  master,  I exerted  all  my  might  to  res* 
“ train  my  breathing  as  long  as  it  could  be  possibly  en- 
“ dured.  I persisted  in  thus  containing  myself,  contin- 
“ ually,  till  I was  ready  to  faint  away.  Such  violent  ef- 
“ forts  brougth  on  the  most  profuse  perspiration  from  all 
“ parts  of  my  body.  At  length,  one  day  while  I was 
“ practising  as  usual,  I imagined  I saw  before  me  the  full 
“ moon,  very  bright,  but  tremulous.  At  another  time, 
“ I was  led  to  fancy,  in  broad  day,  that  I was  plunged 
“ into  thick  darkness.  My  spiritual  guide,  who  had  of- 
“ ten  predicted  to  me  that  the  practice  of  penitence  and 
“ contemplation  would  disclose  to  me  very  wonderful 
“ appearances,  was  quite  delighted  with  my  spiritual  pro- 
“ gress  when  I related  to  him  what  I had  experienced, 
“ He  then  set  me  some  new  tasks,  equally  difficult,  to 
“join  to  those  I had  been  employed  in  ; and  told  me  that 
“ the  time  was  not  far  distant  when  I should  find  still 
“ more  surprising  effects  from  my  penitence. 

“Wearied  out  at  last  with  these  tiresome  follies,  I 
“ gave  them  up,  fearing  they  would  altogether  discom- 


105 


DUTIES  OF  THE  SANNYASI. 


“ pose  my  brain ; and  I again  betook  myself  to  my  old 
“ employment  of  a labourer.” 

The  second,  who,  though  rather  advanced  in  years, 
was  of  a shrewd  intellect,  gave  me  the  following  account 
of  his  studies. 

“ My  master,”  quoth  he,  “ who  was  a Sannyasi  of 
“ more  than  ordinary  reputation,  and  with  whom  I ser- 
“ ved  as  a novice  five  or  six  months,  had  fixed  his  re- 
“ sidencc  in  a desert  place,  at  some  distance  from  Xama 
“ Kallu.  After  making  me  go  through  some  preparatory 
“exercises  of  no  great  difficulty,  he  prescribed  me  others 
“ according  to  the  progress  I was  making,  rather  more 
“ severe.  He  ordered  me,  amongst  other  things,  to 
“ look  steadily  at  the  sky,  with  my  head  elevated,  and 
“ without  winking.  I was  obliged  to  repeat  this  exer- 
“ cise  several  times  every  day  ; and  my  organs  of  sight 
“ soon  became  inflamed  in  an  extraordinary  degree,  which 
“ occasioned  me  violent  head-achs.  Sometimes  I fan- 
“ cied  I saw  sparks,  and  sometimes  globes  of  fire  in  the 
“ air.  The  Sannyasi,  whose  disciple  I was,  appeared 
“ highly  satisfied  with  my  proficiency  in  my  studies.  He 
“ was  blind  of  one  eye,  and  I learned  that  he  had  lost  it 
“ by  the  same  experiment  which  he  imposed  upon  me, 
“ as  quite  indispensable  to  conduct  the  mind  to  spiritua- 
“ lity.  Being  afraid  at  length  that  his  schemes  would 
“ end  in  the  total  loss  of  my  sight,  I resolved  to  leave 
“ him  and  his  contemplation  also. 

“ I had  likewise  made  trial  of  another  sort  of  exer- 
“ cise  not  less  painful  than  the  former.  The  great 
“ hinge  on  which  spirituality  turns,  as  my  master  told 
“ me,  is  to  keep  all  the  orifices  of  the  body  so  closely 
“ shut  that  none  of  the  winds  from  within  should  escape. 
“ For  this  purpose,  it  was  necessary  to  stop  the  ears 


DOTIES  OF  THE  SANNYASl, 


103 


“ with  the  two  thumbs.  The  little  finger  and  the  ring 
“ finger  were  brought  together,  and  held  the  lips  close. 
“ Each  fore-finger  blocked  up  an  eye,  and  each  middle 
“ finger  pressed  upon  a nostril.  In  order  to  secure  the 
“ lower  aperture,  the  penitent  sat  accurately  upon  the 
“ end  of  his  heel.  In  this  position,”  continued  he,  “ I 
“ shut  one  of  my  nostrils  with  one  of  my  middle-fingers, 
“ and  drew  in  as  long  a breath  as  I could  through  the 
“ other  ; which  I then  closed,  and  allowed  the  breath  to 
“ escape  gradually  through  the  first.  This  I managed 
“ for  a long  time,  only  taking  care  never  to  inhale  and 
“ respire  by  the  same  nostril.” 

As  I had  some  difficulty  in  comprehending  the  trick 
which  the  novice  had  described  to  me ; I desired  him  to 
place  himself  before  me  in  the  attitude  he  alluded  to. 
This  he  most  readily  did ; and  never,  surely,  was  there 
seen  any  thing  more  laughable  than  the  posture  he  put 
himself  into  for  a few  moments  ; but  which  he  was  soon 
obliged  to  quit,  in  order  to  give  way  to  the  bursts  of 
laughter  which  the  remembrance  of  his  past  follies  still 
provoked. 

There  are  several  other  postures,still  more  irksome  and 
ludicrous  than  this,  in  which  these  pretended  contempla- 
tists  put  themselves,  to  help  their  meditations.  One  of 
them  is  to  stand  upright  on  one  foot,  till  the  leg  swells, 
suppurates,  and  breaks  out  in  ulcers.  Some  will  reverse 
the  position,  and  continue,  great  part  of  a day,  with  their 
head  on  the  ground  and  their  feet  in  the  air.  Some 
hold  their  arms  crosswise  over  their  heads,  until  the  mus- 
cles, by  continued  tension,  assume  the  new  direction 
given  them,  as  if  it  were  natural,  and  can  never  recover 
their  original  position. 

It  w’ould  be  useless  to  describe  the  other  various  modes 


104< 


DUTIES  OF  THE  SANNYASI. 


of  doing  penance,  every  one  of  which  seems  more  pain- 
ful than  another.  They  reckon  eighteen  different  kinds : 
but  the  specimen  we  have  given  will  be  sufficient  to 
shew  the  nature  of  their  usages,  and  the  extravagant  fol- 
lies to  which  superstition,  fanaticism,  and  delusion  will 
lead,  when  supported  by  a feeling  of  vanity  and  pride. 

The  Hindu  authors,  however,  speak  in  high  terms 
of  this  contemplation,  and  of  the  admirable  effects 
it  produces.  They  mention  one  horrible  instance  of  it, 
to  which  forsooth  they  attach  the  highest  degree  of 
merit.  It  consists  in  subduing  all  sensation,  and  retain- 
ing the  breath  with  such  determined  perseverance,  tliat 
the  soul,  abandoning  the  body,  bursts  through  the  crown 
of  the  head,  and  flies  to  re-unite  itself  with  the  great 
Being,  with  Para-Brahma. 

In  the  present  times,  the  great  body  of  contemplatists 
do  not  go  such  lengtlis,  though  some  are  still  met  with 
who  practise  these  extravagancies.  Most  of  them  con- 
tent themselves  with  holding  their  heads  immoveable, 
their  arms  across,  and  their  eyes  closed ; excluding 
from  their  minds,  by  this  posture,  all  manner  of  thought. 
Others,  again,  keep  tlieir  nostrils  constantly  shut,  by 
squeezing  the  nose  between  the  fore-finger  and  thumb, 
bending  the  head  forward,  and  keeping  the  eyes  stedfast- 
ly  fixed  to  the  ground,  without  raising  them  to  notice 
any  of  the  objects  ai'ound,  or  even  the  persons  w’ho  may 
be  addressing  them. 

I know  that  the  practice  of  one  of  those  modern  Con- 
templators,  who  was  for  some  time  a neighbour  of 
mine,  consisted  in  representing  vividly  to  his  own  im- 
agination an  image  or  idol  of  Vishnu,  to  which  he  men- 
tally offered  garments,  jewels,  flowers,  and  different  kinds 
of  viands.  He  then  fancied  that  he  was  addressing  va- 


DUTIES  OF  THE  SANNYASI. 


105 


rious  petitions  to  the  god  ; all  of  which  were  granted. 
He  passed  an  hour  and  a half,  dail}%  in  this  exercise ; 
though  I did  not  find  that  he  became  richer  by  it. 

It  is  not  a matter  of  doubt  that  those  who,  after  the 
flood,  preserved  the  precious  deposit  of  the  knowledge 
of  the  only  true  God,  and  of  the  worship  which  all  rea- 
sonable beings  owe  to  Him,  must  have  often  turned 
their  attention  to  meditation,  and  to  the  contemplation  of 
his  infinite  perfections  ; by  which  they  would  be  animat- 
ed to  serve  Him  with  greater  sincerity.  It  was  in  imita- 
tion of  his  father  Abraham,  no  doubt,  that  “ Isaac  went 
“ out  to  meditate  in  the  field  at  the  even-tide.’*  Gen. 
xxiv.  63.  Moses  commanded  the  Israelites  to  com- 
memorate without  ceasing  the  obligations  they  were  un- 
der to  love  God  with  all  their  hearts : “ And  thou 
“ shalt  teach  them  diligently  unto  thy  children,  and  shalt 
“ talk  of  them  when  thou  sittest  in  thine  house,  and 
“ when  thou  walkest  by  the  way,  and  when  thou  liest 
“ down,  and  when  thou  risest  up.”  Deut.  vi.  David, 
who  knew  the  importance  of  this  exercise  of  the  mind, 
from  his  own  experienee,  recommends  the  practice  of  it 
in  almost  all  the  Psalms.  To  his  son  Solomon  it  had 
been  less  requisite  ; but  he  nevertheless  joins  in  its 
praise.  It  thus  passed  down  from  age  to  age,  from  the 
period  of  the  deluge,  till  the  establishment  of  the  Chris- 
tian religion,  which  enjoins  this  meditation  of  the  law  of 
God  as  an  indispensable  duty. 

The  original  founders  of  the  nations  which  peopled 
India,  the  sons  or  grandsons  of  Noah,  when  they  sepa- 
rated themselves  from  the  rest  of  mankind,  carried  with 
them  not  only  the  knowledge  of  the  true  God,  but  a per- 
suasion of  the  necessity  of  reflecting  unremittingly  upon 

VoL.  II.  O 


106 


DUTIES  OF  THE  SANNYASI. 


his  greatness,  lest  they  should  sink  into  complete  forget- 
fulness of  that  mighty  Being,  and  of  what  they  owed  to 
him,  as  his  creatures.  But  these  recollections,  soon  cor- 
rupted by  evil  passions  and  the  spirit  of  idolatry,  degen- 
erated into  numberless  excesses  and  ridiculous  rites. 

To  the  first  true  Contemplators  in  India,  who  dedi- 
cated a portion  of  each  day  to  tranquil  reflection,  in  the 
presence  of  him  whose  perfections  and  benefits  they 
meditated  upon,  a race  succeeded  of  foolish  and  extra- 
vagant bigots,  who,  retaining  nothing  of  their  predeces- 
sors blit  part  of  the  external  shew,  gave  the  reins  to  their 
enthusiasm,  and  sought  no  middle  course  in  their  ob- 
servances. But  we  have  often  had  occasion  to  remark 
that  it  is  the  natural  disposition  of  the  Hindus  neither  to 
embrace  nor  to  follow  up  any  thing  that  does  not  border 
upon  the  wonderful. 


FUNERALS. 


lor 


CHAP.  XXXIX. 


Of  the  Funerals  of  the  Sannyasi  Brahmans. 

THE  ceremonies  at  the  Obsequies  of  Sannyasi  Brah- 
mans differ  in  several  particulars  from  what  are  used  in 
the  case  of  ordinary  Brahmans,  and  even  from  the  Vana* 
prasthas.  The  bodies  of  all  these  are  burned  after  death. 
The  Sannyasis,  on  the  other  hand,  are  all  interred,  even 
such  of  them  as  have  attached  themselves  during  their 
life  to  the  sect  of  Vishnu.  The  bodies  of  the  devotees 
of  the  last  sect,  when  they  die,  we  have  seen,  are  burned 
on  a funeral  pile,  in  the  same  manner  as  those  who  arc 
attaclied  to  no  particular  sect ; whereas,  by  the  custom 
of  the  country,  all  who  have  in  their  lifetime  professed 
the  worship  of  Siva,  and  wear  the  Lingam,  are  buried 
when  they  die.  The  number  of  the  last  is  exceedingly 
great  in  the  western  provinces  of  the  peninsula. 

In  the  interment  of  a Sannyasi,  his  son,  if  he  had  one 
before  he  assumed  his  profession,  takes  the  lead.  If 
there  be  none,  it  is  conceded  to  some  Brahman,  who 
voluntarily  takes  it  on  himself,  at  his  own  expence. 
There  are  never  wanting  persons  who  offer  themselves 
for  this  generous  service.  It  is  considered  to  stand  in 
the  highest  class  of  good  works. 

After  washing  the  body,  it  is  again  invested  with  two 
pieces  of  cloth  stained  with  the  cavy  yellow.  The  whole 
corpse  is  rubbed  over  with  ashes  of  cow-dung,  so  as  to 


108 


FUNERALS 


give  it  a thick  coating.  The  necklace  is  then  put  on, 
which  they  call  Rudraksha^  meaning  the  eyes  of  Rudra, 
or  Siva,  from  whose  tears  the  beads  are  supposed  to 
have  been  crystallized.  All  the  while,  some  of  the  Brah- 
mans are  rattling  a sort  of  castanets  of  brass,  common  in 
that  country,  which  make  a piercing  sound. 

After  these  preparatory  ceremonies  are  over,  the  body 
is  placed  in  a sitting  posture,  cross-legged,  in  a large 
basket;  which  is  suspended  with  straw  ropes  upon  a 
strong  pole  of  bamboo,  and  carried  by  four  Brahmans. 
They  proceed,  without  noise  or  tumult,  to  the  trench 
w'hich  has  been  prepared  on  the  bank  of  the  river,  if 
there  be  one  in  the  neighbourhood.  It  is  dug  so  as  to 
resemble  a well,  about  six  feet  in  depth,  and  is  filled 
about  one  half  with  salt,  on  which  the  body  is  placed,  in 
the  posture  that  has  been  described.  It  is  then  covered 
up  to  the  neck  with  the  salt,  which  they  press  closely  all 
round,  so  as  to  keep  the  head  immoveable.  This  is  suc- 
ceeded by  the  strange  ceremony  of  breaking  cocoa-nuts 
upon  the  head  of  the  deeeased,  which  is  continued  till 
the  skull  be  quite  shattered  ; after  which,  more  salt  is 
thrown  into  the  pit,  and  the  head  covered  out  of  sight. 

Earth  is  then  accumulated  over  the  trench,  to  the 
height  of  several  feet ; and  upon  the  heap  so  raised  a 
Lingam  is  erected,  about  three  hands  breadth  high, 
which  is  immediately  consecrated  by  the  Brahmans  with 
mantras ; and  an  offering  is  made  of  lamps  lighted,  of 
fruits,  flowers,  incense,  and,  above  all,  of  the  Prama- 
nyam.  This  is  a dish  which  the  Brahmans  use  often, 
and  are  very  fond  of ; consisting  of  boiled  rice,  cocoa, 
and  sugar.  All  the  offerings  are  accompanied  wdth 
hymns,  or  rather  obscene  songs,  which  they  all  join  in 
chanting  to  the  honour  of  Vishnu. 


FUNERALS. 


109 


As  soon  as  they  have  ended  the  uproar,  for  their  sing- 
ing deserves  no  other  name,  every  one  bawling  in  a note 
of  his  own ; the  president  of  the  ceremonies  paces  round 
the  Lingam  three  times ; after  which,  he  makes  a pro- 
found obeisance,  with  his  hands  clasped,  and  offers  at 
the  same  time  prayers  for  the  deceased  : that,  “ through 
“ the  sacrifice  made  to  the  Lingam  he  may  be  com- 
“ pletely  blessed ; and  may  it  please  Siva  and  Brahma 
“ to  receive  him  into  their  world,  that  he  may  not  have 
“ to  live  any  more  in  this.” 

After  finishing  his  prayer,  he  pours  out  upon  the 
ground  a little  water  and  rice,  and  then  collects  all  the 
bits  of  the  cocoa-nuts  which  were  broken  on  the  head  of 
the  deceased,  and  distributes  them  among  those  present ; 
who  eat  them  as  a sacred  and  well -boding  morsel. 

The  Pramanyam  is  distributed  among  such  as  are 
without  children,  as  this  sacred  food  is  supposed  to  be 
efficacious  in  rendering  barren  women  fruitful.  The 
ceremonies  of  the  day  end  with  the  bath : not  that  this  is 
necessary  for  the  purpose  of  purification  on  the  present 
occasion ; for  no  impurity  can  be  contracted  when  assist- 
ing at  the  funeral  of  a Sannyasi ; but  merely  as  one  of 
the  three  regular  ablutions  which  a Brahman  makes 
ever}'  day. 

For  ten  days  after  the  funeral,  the  person  who  presided 
appears  every  ..morning  at  the  tomb,  accompanied  by 
several  other  Brahmans,  and  offers  sacrifices  as  before  to 
the  Lingam,  which  still  remains  over  the  grave.  These 
are  repeated  also  on  the  anniversary  of  the  funeral ; but 
%vith  this  variation,  that  after  entertaining  those  who  assist 
at  the  ceremony  with  a suitable  repast,  he  walks  round, 
.saluting  each,  and  takes  leave  of  them  all  without  offer- 


110 


FUNERALS. 


ing  any  presents.  The  company,  as  they  retire,  compli- 
ment him  on  the  good  work  which  he  has  performed. 

Some  tombs  of  Sannyasis  have  become  famous,  and 
are  visited  by  crowds  of  pilgrims,  who  come  from  afar 
with  offerings  and  sacrifice.  They  seem  to  be  considered 
as  a part  of  the  divinities  whom  the  people  adore. 

The  ceremony  of  battering  the  head  of  the  corpse, 
strange  as  it  appears,  is  intended  merely  as  a species  of 
sacrifice,  instead  of  an  injury.  Where  stones  are  set  up 
to  represent  Lingas,  they  generally  assail  them  in  the 
same  manner,  as  they  pass  them  on  the  highway. 

The  prayers  and  vows  offered  up  for  the  Sannyasis, 
after  their  death,  with  the  ceremonies  wliich  accompany 
and  follow  their  obsequies,  seem  to  indicate  that  all  their 
faults  are  not  considered  to  have  been  expiated,  or  their 
state  of  felicity  to  be  beyond  all  doubt.  But  this  is  not 
the  only  point  on  u hich  Paganism  is  at  variance  A\*ith 
itself. 

Some  aged  or  infirm  Brahmans,  when  concious  that 
they  have  not  long  to  live,  become  Sannyasis  towards 
the  end  of  their  days.  This  conversion,  though  tardy, 
and  probably  not  very  sincere,  never  fails  to  obtain  for 
them  after  death  the  same  distinction  thev  would  have 
received  if  they  had  passed  the  best  part  of  their  lives  in 
all  the  austerities  of  the  profession.  I may  also  remark, 
in  passing,  that  what  I have  had  occasion  to  mention 
respecting  the  clothing  of  the  real  Sannyasi  and  Vana- 
prastha  Brahmans,  shews  that  ancient  authors  were  under 
a mistake  when  they  gave  them  the  name  of  Gyimioso- 
phists  or  naked  philsophers. 

Some  modern  authors  are  no  less  mistaken  in  giving 
the  appellation  of  Sannyasi  Brahmans  to  some  pre- 


FUNERALS. 


Ill 


tended  penitents,  who  live  secluded  in  hermitages,  or 
sometimes  even  in  a kind  of  convent,  spacious  and  con- 
venient. The  last  sort  is  the  most  common,  and  ex- 
tends to  all  the  casts.  They  do  not  in  general  adhere 
to  the  rule  of  the  Sannyasi  Brahmans,  which  requires 
that,  before  embracing  the  profession,  they  should  have 
entered  into  wedlock,  and  propagated  children.  Many 
of  those  here  alluded  to  have  never  been  married,  al- 
though I would  not  warrant  their  having  lived  in  a state 
of  exact  continency,  as  they  have  generally  a licence  to 
keep  several  women  in  the  quality  of  servants,  some  of 
whom  have  the  superintendance  over  a set  of  runners, 
whom  they  send  abroad  in  every  direction  to  collect  alms 
and  offerings,  which  are  in  some  Avay  shared  amongst 
them. 

The  appellation  of  Sann}  asi  is  still  more  improperly 
applied  to  a vast  number  of  \’agabonds  who  scour  the 
country  with  no  settled  place  of  abode,  and  usurp  that 
venerable  title,  to  impose  on  the  people.  Many  cheats 
of  this  kind  are  to  be  met  with ; but  the  most  common 
are  the  pretended  penitents  called  Vairagis,  who  some- 
times make  excursions  in  great  bodies,  and  live  on  alms ; 
which  they  always  demand  with  great  importunity  and 
insolence,  as  a thing  absolutely  due  to  them.  The  Vai- 
ragis  belong  entirely  to  the  sect  of  Siva  : yet  they  do 
not  wear  the  Lingam,  the  ordinary  badge  of  the  devo- 
tees of  that  god.  But,  in  token  of  their  special  devotion 
to  his  worship,  they  are  continually  blackened  over  with 
ashes,  and  they  profess  a life  of  celibacy  ; although  those 
who  are  acquainted  with  their  habits  best  know  how- 
scrupulous  they  are  on  the  point  of  chastity. 

The  Vairagist  in  the  sect  of  Siva,  resemble  verj"  close- 
ly the  Dasani  in  that  of  Vishnu,  as  far  as  regards  their 


112 


FONERALS. 


wickedness.  In  that,  neither  yields  to  the  other.  There 
is  visible  between  them  the  same  aversion  and  hatred 
towards  each  other,  and  the  same  intolerance  towards 
others,  which  are  observable  in  all  sects  who  permit 
themselves  to  be  swayed  by  the  impulse  of  superstition 
and  fanaticism;  and  upon  that  ground,  it  is  impossible 
but  that,  even  in  modern  times,  religious  wars  must  have 
prevailed  in  India,  and  that  the  Vairagi  and  Dasaru  must 
have  been  mutually  engaged  in  sanguinary  contests. 

Happily  for  the  honour  of  human  nature  and  the  com- 
fort  of  our  race,  those  contests,  under  the  names  of  rival 
gods  adored  by  the  vulgar,  have  passed  away.  The 
bigotted  partisans  who  stirred  them  up  have  at  last  seen 
more  clearly ; and,  by  reflecting  better  upon  the  evil 
consequences  which  ensued,  they  saw  that  nothing  could 
be  more  pernicious  to  religion,  and  that  nothing  so 
strongly  tended  to  its  ruin,  as  the  contests  which  were 
stirred  up  for  its  support. 


A 


DESCRIPTION 

OF 

THE  PEOPLE  OF  INDIA. 

PART  m. 

RELIGION. 

CHAP.  I. 

The  origin  of  the  Trimurti,  and  the  Primitive  Idolatry 
of  the  Hindus. 

THE  Hindus  understand  by  the  word  Trimurti^  the 
three  principal  divinities  whom  they  acknowledge;  namely, 
Brahma,  Vishnu,  and  Sivah.  It  signifies  three  powers^ 
because  the  three  essential  energies  of  Creation^  Preser- 
vation, and  Destruction,  severally  pertain  to  these  three 
gods.  The  first  is  the  leading  attribute  of  Brahma,  by 
whom  all  things  were-  created.  The  second  belongs  to 
Vishnu,  the  preserver  of  all  that  exists : the  last  to  Siva, 
the  destroyer  of  what  Brahma  creates,  and  Vishnu  pre- 
serves. 

These  three  deities  are  sometimes  represented  singly, 
with  their  peculiar  attributes ; and  sometimes  as  blended 
into  one  body  with  three  heads.  It  is  in  this  last  state 
that  they  obtain  the  name  of  Trimurti,  or  three  powers. 
It  appears  also  that  this  union  of  persons  may  have  been 
intended  to  denote,  that  existence  cannot  be  produced 
and  reproduced,  without  the  combination  of  the  three- 
fold power  of  creation,  conservation,  and  destruction. 
V0L.,II.  P 


114 


ORIGIN  OF  THE  TRIMURTI. 


The  7"rimurti  is  acknowledged  and  adored  by  all 
Hindus,  excepting  the  tribe  of  Jainas,  or  Bauddhists. 
And  in  general  it  may  be  remarked  that  although  some 
casts  attach  themselves,  in  a special  manner,  and  almost 
exclusively,  to  the  sect  of  Vishnu,  or  that  of  Siva  ; yet 
when  these  gods  are  united  with  Brahma,  and  form  but 
one  body,  they  pay  undivided  worship  to  all  three,  with- 
out regard  to  the  particular  doctrines  which  distinguish 
the  special  followers  of  the  different  deities. 

The  difficulty  of  tracing  the  origin  of  the  Trimurti  is 
increased  by  the  disagreement  ot  the  Hindu  authori- 
ties with  each  other  on  this  subject.  In  some  Puranas, 
it  is  declared  to  have  sprung  from  a woman  called  j4di- 
saktif  or  Original  Power,  who  brought  forth  the  three 
gods ; and  the  fable  adds  that,  after  ha\  ing  brought  them 
into  the  world,  she  became  desperately  in  love  with  them, 
and  took  her  three  sons  for  husbands. 

In  other  Puranas,  the  origin  of  the  Trimurti  is  differ- 
ently  accounted  for.  In  the  Bhagavata,  in  particular,  it 
is  mentioned  that  a flower  of  Tavari,  or  lily  of  the  lakes, 
grew  out  of  the  n.avel  of  Vishnu,  and  that  Brahma 
sprung  from  the  flower. 

In  some,  the  Trimurti  is  stated  to  have  originated 
i'rom  Adi-sakti,  x\\q  first  Power  ; who  produced  a seed 
from  which  Siva  sprung,  who  was  the  father  of  V'ishnu. 

But  it  must  be  allowed  that  the  fable  of  the  Trimurti, 
or  of  the  three  principal  deities  being  united  in  one  bo- 
dy, is  less  consistently  supported  than  any  other  doctrines 
in  the  Hindu  books.  All  that  they  contain  on  tlie  sub- 
ject is  a mass  of  absurdities,  which  do  not  even  agree 
with  each  other.  The  point  which  the  whole  of  them 
discuss  the  most  diffuselv,  is  what  relates  to  the  debauch- 


ORIGIN  OF  THE  TRIMURTI. 


115 


cries  and  abominable  amours  of  the  three  deities  in  their 
combined  form. 

But,  great  as  the  power  of  the  Trimurti  is,  it  is  fre- 
quently compelled  to  endure  the  superiority  of  some  vir- 
tuous personages,  with  the  dreadful  effects  of  their  male- 
diction and  wrath.  Shocked  at  the  sight  of  the  infamous 
proceedings  of  the  three  deities,  those  purer  minds  attain 
the  power  of  punishing  and  of  fully  subduing  them 
by  the  irresistible  potency  of  their  Mantras.  In  this 
high  rank,  the  virgin  Anasmja  was  conspicuous,  a wo- 
man as  much  renowned  for  inviolable  chastity  and  piety 
towards  the  gods,  as  for  tender  compassion  towards  the 
unfortunate. 

The  Trimurti  having  heard  the  praises  of  this  virtuous 
woman,  became  enamoured,  and  resolved  to  deprive  her 
of  w’hat  she  had  till  then  so  rigidly  preserved  : her  vir- 
ginity. For  that  purpose,  the  three  gods,  disguised  as 
mendicants,  went  to  ask  her  for  alms.  She  readily  com- 
plied, and  made  a liberal  distribution  amongst  them. 
The  pretended  beggars,  having  thus  partaken  of  her 
bounty,  told  her  they  had  still  another  favour  to  beg,  and 
they  proceed  to  unfold  their  ivicked  intentions. 

Anasuya,  amazed  and  terrified  at  language  to  which 
she  had  been  so  little  accustomed,  took  vengeance  by 
pronouncing  certain  Mantras  over  the  seducers,  and 
sprinkling  them  with  a holy  water  of  such  efficacy  as  to 
convert  the  Trimurti  into  a calf.  The  transformation  of 
the  gods  being  complete,  she  yielded  to  the  tenderness 
of  her  nature,  and  nourished  the  fading  with  her  own 
milk. 

The  Trimurti  remained  in  this  humiliating  state  of 
servitude,  till  the  female  deities,  apprehending  some  un- 
pleasant accidents  from  the  absence  of  the  three  princi- 


116 


ORIGIN  OF  THE  TRIMURTI. 


pal  gods,  consulted  each  other,  and  determined  upon 
employing  all  the  means  in  their  power  to  relieve  them- 
selves from  the  degraded  condition  into  which  they  had 
fallen.  They  went  therefore  in  a body,  in  quest  of  Ana- 
suya,  whom  they  humbly  besought  to  give  up  the  Tri- 
murti,  and  restore  the  three  gods  to  their  accustomed 
splendour.  This  petition  of  the  goddesses  was  granted, 
with  great  difficulty,  and  only  upon  the  hardest  of  all 
conditions.  But  they  chose  rather  to  lose  their  honour 
than  their  gods.  They  discharged  the  penalty  (to  whom 
or  by  what  means  the  story  says  not),  and  the  virgin  res- 
tored  the  Trimurti  to  their  original  state,  and  allowed 
them  to  return  to  their  ancient  residence. 

The  Hindu  books  abound  in  abominable  stories  of 
this  kind  respecting  the  Trimurti.  What  we  have  re- 
lated is  one  of  the  least  indecent  amongst  them. 

But  the  obscure,  and,  in  many  respects,  contradictory, 
manner  in  which  they  describe  the  origin  of  the  Trimur- 
ti, and  the  extreme  confusion  w'hich  pervades  all  the  fa- 
bles relating  to  it,  have  convinced  me  that  the  three  chief 
divinities  who  compose  it  are  something  wholly  different 
from  what  they  are  represented  to  be. 

At  the  commencement  of  their  idolatry,  the  Hindus, 
confining  their  worship  to  sensible  objects,  such  as  the 
sun,  the  moon,  stars,  and  elements,  never  resorted  to 
images  of  stone  or  other  materials ; because  the  objects 
of  their  adoration  were  always  present  and  continually 
in  their  view.  But,  when  the  spirit  of  idolatry  had  made 
progress,  and  the  people  of  India  had  deified  their  heroes 
or  other  mortals,  they  began  then,  and  not  before,  to  have 
recourse  to  statues  and  images  to  preserve  the  memory 
of  such  illustrious  beings,  and  transmit  it  to  posterity. 
By  degrees  they  assigned  a bodily  form  to  all  the  objects 


ORIGIN  OF  THE  TRIMURTI.  117 

of  their  worship,  believing  it  to  be  the  only  means  of 
fixing  durable  impressions  of  them  in  the  minds  of  a 
people  nearly  insensible  to  every  thing  that  did  not  di- 
rectly affect  the  senses. 

It  is  from  this  period,  I presume,  that  the  true  origin 
of  the  Trimurti  is  to  be  taken,  being  long  posterior  to 
the  establishment  of  idolatr}*  in  India.  The  three poxvers 
contained  in  the  etymology  of  the  word,  appear  to  shew 
tliiit,  under  the  representation  of  three  divine  persons  in 
one  body,  the  ancient  Hindus  intended  the  three  great 
powers  of  nature  ; namely  the  earth,  the  water,  and  the 
fire.  In  course  of  time  this  original  notion  would  gra- 
dually vanish ; and  an  ignorant  race,  directed  solely  by 
the  impressions  of  the  senses,  gradually  converted  what 
at  first  was  a simple  allegory,  into  tliree  distinct  god- 
heads. 

Before  pushing  our  inquiries  farther,  it  will  be  proper 
to  make  some  remarks  on  the  origin  which  the  learned 
of  Europe,  in  modern  times,  have  assigned  to  this  triple 
god  of  the  Hindus.  They  resolve  it  into  the  three  prin- 
cipal deities  of  the  Greeks  and  Romans  under  different 
names,  and  according  to  them,  Brahma  is  no  other  than 
Jupiter,  Vishnu  is  the  same  as  Neptune,  and  Siva  as 
Pluto. 

Jupiter,  in  Greek  Mythology,  is  the  author  and  crea- 
tor of  all  things  ; the  father,  master,  king  of  men  and 
gods.  But  all  these  attributes  pertain  no  less  to  the 
Hindu  Brahma.  All  men  w’ere  ereated  by  him  and  is- 
sued from  various  parts  of  his  body.  The  universe  is 
his  work,  and  belongs  to  him.  It  is  called  the  Egg  of 
Brahma  ; and  when  it  was  laid,  according  to  the  Hindu 
expression,  he  hatched  it. 


118 


OKIGIN  OF  THE  TRIMURTI. 


He  also  more  particularly  resembles  Jupiter  in  his 
scandalous  amours.  Jove  had  his  own  sister  Juno  for 
liis  wife.  Brahma  is  both  the  father  and  the  husband  of 
Saraswati.  Many  other  points  of  resemblance  might  be 
pointed  out  between  these  two  divinities,  sufficient  to 
induce  the  belief  that  the  one  was  derived  from  the 
other. 

I find  the  resemblance  equally  striking  between  Nep- 
tune and  Vishnu.  The  former  makes  the  waters  his 
abode.  The  sea  is  his  empire.  There  he  holds  sov- 
ereign sway,  armed  with  his  formidable  trident.  The 
cheerful  tritons  accompany  him,  sounding  their  conch 
shells  all  around. 

Vishnu  is  distinguished  by  attributes  nearly  the  same. 
The  name  by  which  he  is  principally  invoked  is  that  of 
\arayanay  which  signifies  one  that  sojouriis  in  the  roo- 
ters. He  is  represented  as  quietly  asleep  on  the  bo- 
som of  the  wide  ocean,  if  no  accident  occur  to  awake 
him  ; with  no  trident  in  his  hand,  indeed,  nor  tritons 
around  him.  But  the  symbol  of  the  trident  is  borne  by 
his  devotees  on  their  foreheads,  represented  by  the  mark 
called  Kama;  and  some  remembrance  of  the  tritons 
may  be  suggested  by  their  blowing  of  the  sea-horn,  the 
figure  of  which  they  likewise  represent  with  hot  iron  on 
the  shoulders. 

But  as  to  Pluto,  the  grim  monarch  of  hell,  king  of  the 
dead,  ruler  over  the  regions  of  desolation  ; is  he  not  the 
exact  model  on  which  Siva  is  formed  ? To  Siva  belongs 
the  power  of  destruction.  He  reduces  all  things  to  dust. 
Where  carcasses  are  burnt,  there  he  delights  to  dwell ; 
there  he  raises  his  bowlings  and  his  cries.  Rudra  is  his 
name,  the  cause  of  lamentation. 


ORIGIN  OF  THE  TRIMURTI, 


119 


Pluto,  finding  no  female  willing  to  accompany  him  to 
his  dismal  abode,  carried  off  Proserpine  by  force,  and 
concealed  her  so  well  that  she  escaped  for  a long  time 
the  search  of  her  mother  Ceres.  It  was  by  roaming  in 
unfrequented  places,  and  wdth  infinite  difficulty,  that 
Siva  also  found  a wife.  Having  long  failed  in  his  search, 
he  obtained  one  at  last  by  applying  to  the  mountain  Par- 
vatUy  who  gave  him  his  daughter  Parvati,  in  considera- 
tion of  his  long  and  rigid  penitence  in  the  deserts.  And 
to  prevent  her  escape,  he  constantly  carries  her  on  his 
head  enveloped  in  the  enormous  folds  of  his  bushy  hair. 

But  when  a resemblance  is  found  between  the  fabu- 
lous deities  of  different  nations,  is  that  sufficient  to  justi- 
fy the  conclusion  that  they  are  in  reality  the  same, 
though  under  different  names  ? If  it  were  so,  I could 
exhibit  Jupiter  in  Vishnu  and  in  Siva,  as  well  as  in 
Brahma ; for  those  two  gods  have  a coincidence  of  cha- 
racter,  as  much  as  Brahma  himself,  with  the  chief  deity 
of  the  Greeks  and  Romans. 

It  was  Vishnu,  in  fact,  who  purged  the  earth  from  a 
race  of  giants  by  whom  it  was  over- run,  and  who  far  ex- 
ceeded in  stature,  as  well  as  in  strength  and  power,  the 
Enceladuses  and  Briareuscs  that  w^ere  subdued  by  Ju- 
piter. 

The  Roman  deity  rode  upon  an  eagle.  Vishnu  was 
also  mounted  on  a fine  bird  of  prey,  of  the  species  of 
eagles.  It  was  called  Gartida,  and  though  originally  of 
little  size,  it  became  enormously  large,  and  fit  to  bear  the 
Master  of  the  f For  Id:  for  by  this  high  title  was  Vishnu, 
as  well  as  Jupiter  recognized. 

Other  points  of  resemblance,  not  less  striking,  exist 
between  the  other  gods  of  India  and  of  Greece.  Juno, 
the  wife  of  Jupiter,  is  the  goddess  of  wealth.  And  so  is 


120 


ORIGIN  OF  THE  TRIMURTI. 


Lakshmi,  the  wife  of  Vishnu,  whose  name  denotes 
Riches.  But  there  is  a greater  similitude  between  these 
illustrious  females  in  their  jealousy,  for  which  they  are 
equally  conspicuous,  arising  in  both  from  the  perpetual 
infidelities  of  their  husbands,  and  producing  the  same 
dissension  and  domestic  quarrels. 

The  Romans,  in  their  public  spectacles,  exhibited  in 
honour  of  their  gods,  chiefly  introduced  Jupiter  and  Juno 
on  the  stage.  The  Hindus  have  the  same  practice  in 
respect  to  Vishnu  and  Lakshmi. 

There  is  still  another  high  deity  in  India  who  bears  no 
small  resemblance  to  Jupiter  in  several  particulars : I 
mean  Indra  or  Devendra.  The  word  signifies  King  of 
the  Gods;  and  he  who  bears  this  name  is  monarch  of  the 
sky.  The  world  which  he  inhabits  is  called  Swarga  or 
the  place  of  sensual  delight.  Devendra  reigns  here  over 
a great  number  of  inferior  deities,  who  enjoy,  in  his  para- 
dise, all  the  pleasures  of  carnal  voluptuousness.  He  dis- 
tributes amongst  them  the  Amrita,  a liquid^  which  may 
be  well  compared  to  the  Ambrosia  of  the  Greeks.  Thun- 
der is  the  armour  of  Devendra  ; and  he,  as  well  as  the 
son  of  Saturn,  launches  it  against  the  giants.  But, 
amongst  the  points  of  resemblance  between  them,  there 
is  this  essential  difference,  that  Devendra,  with  all  his 
high  titles,  is  but  of  an  inferior  class  in  the  order  of  the 
gods,  and  that  his  authority  is  but  of  a subordinate  kind. 

The  same  parallel  which  I have  drawn,  between  Ju- 
piter on  one  side,  and  Brahma,  Vishnu,  and  Devendra 

* Mrita  is  a Sanscrit  word  signifying  Dead,  and  Jmrita  is  the 
reverse,  or  Immortal.  The  liquor  Amrita,  which  is  said  to  re- 
semble milk,  has  been  already  mentioned  as  having  been  pro- 
duced when  the  srods  churned  the  sea  of  milk  with  the  mountain 

o 

Mundiira. 


ORIGIN  OF  THE  TRIMURTI. 


121 


on  the  other,  I could  equally  apply  to  several  others  of 
the  Grecian  and  Hindu  gods  ; and  by  that  means  shew 
that  the  one  class  has  not  been  copied  from  the  other, 
as  from  a model.  Indeed  whatever  resemblance  may 
be  traced  between  the  objects  of  idolatry  in  different 
countries,  it  will  scarcely  afford  sufficient  grounds  to 
infer  that  the  whole  ivas  originally  the  same,  or  tlie  one 
borrowed  from  the  other. 

But  if  it  was  not  from  abroad  that  the  Hindus  received 
their  three  principal  divinities,  whence  can  they  have 
originated  ? This  will  require  explication.  But  let  us 
first  attend  to  an  essential  article  in  which  the  Hindu 
idolatry  differed  widely  from  the  European  paganism, 
as  it  anciently  flourished  at  Athens  and  in  Rome.  It 
tvas  not  the  Sea  they  w'orshipped  there,  but  its  monarch, 
the  god  Neptune,  who  presided  over  it.  His  attendants, 
the  Nereids  and  Tritons,  had  a share  in  his  worship. 
It  was  not  to  fountains  and  forests  that  sacrifices  were 
offered,  but  to  the  Naiads  and  Fauns  who  ruled,  and 
had  their  dwellings  there. 

The  idolatry  of  India  is  of  a grosser  kind,  at  least  in 
many  circumstances.  It  is  the  water  itself  which  they 
worship ; it  is  the  fire,  men,  or  animals ; it  is  the  plant, 
or  other  inanimate  object.  In  short,  they  are  led  to  the 
adoration  of  things,  from  the  consideration  of  their  being 
useful  or  deleterious  to  them.  A woman  adores  the 
basket,  which  serves  to  bring  or  to  hold  her  necessaries, 
and  offers  sacrifices  to  it ; as  well  as  to  the  rice-mill, 
and  other  implements  that  assist  her  in  household  la- 
bours. A carpenter  does  the  like  homage  to  his  hatchet, 
his  adze,  and  other  tools ; and  likewise  offers  sacrifices 
to  them.  A Brahman  does  so  to  the  style  with  which 
he  is  going  to  write ; a soldier  to  the  arms  he  is  to  use 
VoL.  II.  Q 


122 


ORIGIN  OF  THE  TRIMURTI. 


in  the  field ; a mason  to  his  trowel,  and  a labourer  to 
his  plough. 

It  is  true,  there  is  another  species  of  idolatry  much 
less  rude  than  this,  which  relates  to  idols  of  distinction. 
These  are  withheld  from  public  adoration,  until  the  di- 
vinity they  represent  has  been  invoked  and  inserted  by 
the  Mantras  of  the  Brahmans ; and  in  this  instance, 
therefore,  we  must  allow  that  it  is  the  god  who  resides 
in  the  idol  that  is  the  object  of  worship,  rather  than  the 
image  itself.  But  this  last  species  of  idolatry,  though 
of  later  origin  than  the  preceding,  I conceive,  is  by  no 
means  opposed  to  it.  Both  kinds  are  followed  and  ap- 
proved, although  the  first  be  undoubtedly  the  most  com- 
mon ; and  indeed  it  is  founded  on  a maxim  universally 
admitted  amongst  them,  that  honour  is  due  to  whatso- 
ever may  be  the  cause  of  good  or  of  evil,  whether  it  be 
living  or  inanimate. 

“ My  God !”  exclaimed  one  day  to  me  a person  of 
some  consideration  amongst  them,  “ what  vast  evil  or 
“ good  the  man  has  it  in  his  power  to  do  me,  who  is  at 
“ the  head  of  the  husbandmen,  who  cultivate  my  grounds 
“ under  his  orders !’’ 

I have  somewhere  read  a conversation  between  the 
wives  of  the  seven  famous  penitents  of  India,  in  which 
they  all  agreed  in  the  principle  that  a woman’s  chief  god 
is  her  husband,  by  reason  of  the  good  or  evil  which  he 
can  bring  upon  her. 

It  was  upon  the  same  principle  that  the  Hindus  in 
ancient  times,  rendered  divine  honours  to  certain  grand 
penitents,  from  the  strong  conviction  they  felt  of  the 
mischief  that  might  result  from  their  maledictions,  or 
the  good  that  would  flow  from  their  blessing. 

Nor  is  it  from  a dissimilar  feeling,  that  at  the  present 


ORIGIN  OF  THE  TRIMURTI. 


123 


day,  they  so  readily  prostitute  the  name  of  God  by  ap- 
plying it  to  any  mere  mortal  whom  they  have  reason  to 
view  with  fear  or  hope. 

But  the  poor  Hindus  are  not  the  only  people  that 
have  degraded  themselves  by  sueh  humiliation  and  sacri- 
legious flattery.  The  Romans  scrupled  not  to  follow 
the  same  course  ; and  Virgil  was  not  the  only  adulator 
who  dishonoured  religion,  in  venturing  to  burn  incense 
upon  altars  dedicated  to  his  benefactor  Augustus,  then 
living,  and  to  bedew  them  with  the  blood  of  the  best 
lambs  of  his  flock. 

The  principle  amongst  the  Hindus  of  deifying  what- 
soever is  useful,  has  extended  to  the  mountains  and  the 
forests.  In  such  sequestered  places,  casts  of  persons 
are  found  who  lead  a vagabond  and  savage  life,  acknow- 
ledging none  of  the  gods  of  the  country ; but  they  have 
one  of  their  own  institution,  a thick  and  long  Root,  which 
these  wild  men  are  fond  of,  and  make  the  principal  part 
of  their  food.  They  adore  it,  and  in  its  presence  they 
celebrate  their  marriages  and  take  their  oaths  and  vows. 
They  know  of  nothing  that  can  be  more  useful  to  them ; 
and  therefore  they  have  assumed  it  for  their  god. 

The  same  idea  gave  birth  to  the  apotheosis  of  the 
three  principal  deities  of  India  ; for  I am  persuaded  that 
they  were  originally,  in  the  Hindu  idolatry,  nothing  else 
than  the  three  most  obvious  elements  of  the  Earth,  the 
Water,  and  the  Fire.  These  were  the  real  gods  whom 
they  originally  worshipped  ; and  we  shall  soon  find  that 
the  same  worship,  though  not  so  visible,  still  subsists  at 
the  present  day. 

Earth  is  the  element  from  which  all  the  productions 
most  necessary  to  man  proceed.  From  her  bosom  are 
collected  the  grain  and  the  plants  which  serve  for  his 


124 


ORIGIN  OF  THE  TRIMURTI. 


nourishment.  She  is  the  universal  mother  of  all  living 
creatures.  She  is  therefore  the  first  of  the  Gods : she  is 
Brahma, 

But,  without  the  seasonable  visitation  of  the  Rain  and 
the  Dew,  in  a land  hot  and  without  water,  the  labours 
of  the  husbandman  would  be  fruidess,  and  the  soil,  now 
so  exuberant  in  its  increase,  w ould  become  barren  and 
deserted.  Water  is  the  great  preserver  of  whatever  the 
earth  engenders,  or  makes  to  germinate  with  life.  Wa- 
ter, wdth  all  its  blessings,  has  therefore  become  the  se- 
cond God  of  the  Hindus,  and  holds  the  honours  of 
Vishnu. 

But  w hat  could  tlie  sluggish  earth,  even  with  the  aid 
of  the  water,  so  ungenial  and  cold  in  its  own  nature, 
have  eftected,  in  their  sterile  union,  but  for  the  Tore, 
the  principle  of  w'armth,  which  came  to  vivify  and 
quicken  the  mass  ? Without  this  enlivening  element,  the, 
chilled  plants  would  have  refused  to  sliew  their  gay  at- 
tire,  or  to  acquire  the  maturity  necessary  to  constitute  a 
fit  aliment  for  man.  But  fire  not  only  invigorates  all 
animated  nature,  and  developes  every  thing  to  its  utmost 
perfection  ; but  it  also  accelerates  dissolution  and  decay  ; 
a process  not  less  necessary,  because,  from  corruption, 
nature  is  restored,  and  germinates  afresh.  Fire,  there- 
fore, has  contributed  as  much  as  the  other  elements, 
and  equally  deserves  the  general  adoration  and  worship, 
w'hich  have  bestowed  on  it  the  title  and  the  honours  of 
Swa. 

What  I have  here  proposed  is  not  a system  gratui- 
tously invented,  for  the  purpose  of  expla'ming  the  original 
idolatry  of  the  Hindus.  It  is  their  own  doctrine,  re- 
duced into  daily  practice  ; and  the  direct  w'orship  of  the 


ORIGIN  OF  THE  TRIMURTI. 


125 


KlementSy  though  less  observable  now  than  it  was  in 
former  times,  is  still  maintained  in  vigour.  “ Hail ! 
“ Earth,  mother  most  mighty  !”  are  the  words  of  the 
Yajur-veda;  or,  as  they  are  afterwards  explained,  “Healtli 
“ to  her,  from  whom  we  derive  the  blessing  of  nourish- 
“ ment.”  In  the  same  Veda  the  following  words  are 
also  found : “ Health  to  thee,  O Fire  ! God  that  thou 
“ art.”  And,  in  other  respects,  nothing  more  strongly  in- 
dicates the  divinity  that  was  ascribed  to  this  element, 
than  the  sacrifice  of  the  Homam,  so  much  used  by  the 
Brahmans,  and  that  of  the  Yajna  formerly  described ; 
both  of  which  seem  evidently  an  offering  to  Fire.  In 
presence  of  that  element,  the  Hindus  take  their  most 
solemn  oaths.  It  is  also  adjured  as  tlie  witness  of  what- 
ever they  assert  and  affirm  ; and  a perjury  committed, 
under  such  circumstances,  could  not  fail  to  draw  down 
the  dreadful  vengeance  of  the  God. 

The  divinity  of  Water  is  recognized  by  all  the  people 
of  India.  It  is  the  object  of  the  prayers  and  of  the  ado- 
rations of  the  Brahmans,  while  they  perform  their  ablu- 
tions. On  that  holy  occasion,  they  particularly  invoke 
the  sacred  rivers  ; and  above  all  the  Ganges,  whose  ven- 
erable waters  they  adore. 

On  many  occasions  the  Brahmans  and  other  Hindus 
offer  to  the  Water  oblations  of  money,  by  casting  into 
the  rivers  and  tanks,  in  the  places  chieffy  where  they 
bathe,  small  pieces  of  gold,  silver,  and  copper,  and  some- 
times pearls  and  ornaments  of  value. 

Sailors,  fishermen,  and  others  who  frequent  the  sea 
and  the  rivers,  never  fail,  upon  stated  oceasions,  or  as 
circumstances  require,  to  hold  a solemnity  on  the  bank, 
where  they  sacrifice  a ram,  or  other  suitable  offering. 
But,  to  whom  do  they  offer  this  worship?  “To  tJiat 


126 


OHIGIN  OF  THE  TRIMURTI. 


“God,”  they  will  answer,  pointing  to  the  water  of  the 
sea,  or  of  the  river  or  pond  near  which  they  stand. 

If,  after  a long  drought,  a plenteous  shower  descends 
to  renovate  the  hopes  of  the  despairing  husbandman, 
filling  the  great  tanks  or  reservoirs  that  contain  the  wa- 
ter collected  for  the  irrigation  of  the  fields  of  rice ; in- 
stantly the  population  of  Brahmans  and  Sudras  assemble 
on  the  brink,  with  loud  exclamations  of  the  “ Lady'^ 
being  arrived.  Every  one  joins  in  congratulation.  Every 
one  clasps  his  hands,  and  makes  a deep  obeisance,  in 
sign  of  gratitude  to  the  TFater^  which  replenishes  their 
cisterns.  The  sacrifice  of  a Ram  is  also  made,  from 
time  to  time,  at  the  brink  of  the  water. 

At  the  season  of  the  great  inundations  of  the  Cavery, 
which  generally  take  place  in  the  middle  of  July,  the 
inhabitants  of  that  part  of  the  peninsula  make  a solemn 
pilgrimage  to  its  banks,  many  of  them  coming  from  a 
great  distance,  so  tliat,  in  some  places,  the  concourse 
is  altogether  innumerable.  Their  object  is  to  congra- 
tulate the  Lady  or  the  Flood,  on  her  arrival,  and  to  of- 
fer sacrifices  of  rejoicing. 

When  I had  occasion  to  speak  of  the  Triple  Prayer 
of  the  Brahmans,  I mentioned  that  they  place  a copper 
vessel  filled  with  water  on  the  ground,  and  make  several 
prostrations  and  other  signs  of  reverence  before  it.  From 
this,  one  might  be  led  to  conclude,  that  the  vessel,  and 
the  water  it  contains,  are  placed  in  honour  of  Vishnu, 
and  that  the  signs  of  adoration  are  addressed  to  that  God. 
But  my  reason  for  thinking  that  the  worship  is  directed 
exclusively  to  the  Water  in  the  vessel,  is,  that  the  same 
practice  exists  among  the  Brahmans,  whether  belonging 
to  the  sect  of  Vishnu  or  not. 


ORIGIN  OF  THE  TRIMURTI. 


127 


The  homage  and  worship  which  the  Brahmans  offer 
directly  to  the  Elements,  may  be  remarked  in  several  of 
their  daily  rites.  When,  for  example,  they  commence 
reading  in  the  Vedas ; on  coming  to  the  Yajur-veda 
and  Atharvena-veday  they  must  offer  a prayer  to  Wa- 
ter ; but  if  it  be  the  Rik-veda  and  Sama-veduy  the  sup- 
plication must  be  addressed  to  Fire. 

The  worship  of  the  Elements  among  the  Hindus  was, 
no  doubt,  in  ancient  times,  consecrated  by  temples  erect- 
ed to  their  service.  I have  never  been  able  to  discover 
that  any  vestiges  of  such  buildings  remain ; but  if  we 
give  credit  to  Abraham  Rogers,  and  the  Brahman  who 
was  his  authority,  there  was  a temple  standing,  in  his 
time,  in  a district  bordering  on  the  coast  of  Coromandel, 
which  was  built  in  honour  of  the  Five  Elements. 

It  may  be  said,  perhaps,  that  the  Hindus  are  not  the 
only  people  that  have  paid  adoration  directly  to  the  ob- 
ject, without  regard  to  the  Gods  who  were  ultimately 
considered  as  the  inherent  Kings  and  Rulers ; and  that, 
in  almost  all  countries,  the  Elements  have  been  wor- 
shipped. The  Persians,  in  particular,  as  we  learn  from 
Herodotus,  offered  them  sacrifices.  This  serves  to  con- 
firm what  I have  advanced  concerning  the  Hmdu  wor- 
ship of  them  ; nor  is  it  wonderful  that  they  should  have 
fallen  into  a practice,  so  gross  and  absurd,  in  imitation 
of  all  other  ancient  nations. 

From  those  three  elements  were  formed  the  three  gods, 
Brahma,  Vishnu,  and  Siva,  or  the  Trimurti ; which 
bears  the  double  meaning  of  three  bodies^iXid  three  powers. 
The  Hindu  writers  affect  allegory  above  all  things ; and 
the  simple  readers,  being  easily  misled,  take  the  whole 
in  a literal  sense,  and  worship  the  image  instead  of  what 
it  signifies. 


1S8 


ORIGIN  OF  THE  TRIMURTI, 


The  mode  of  explanation  by  allegory,  is  so  familiar  to 
the  Hindu  poets,  that  they  usually  refer  to  their  three 
chief  gods  under  the  symbolical  attribute  of  each.  In 
regard  to  the  human  race,  they  find  three  distinct  cha- 
racters or  dispositions,  which  they  call  Guna  ; namely, 
the  Tama  Guna^  or  serious  and  grave  ; the  Satwa  Gu~ 
na,  or  the  gent/e  and  insinuating ; and  the  Raja  Guna^ 
or  the  choleric  and  ardent.  These  qualities  they  have 
transferred  to  the  three  gods ; making  the  first  apply  to 
Brahma,  the  second  to  Vishnu,  and  the  third  to  Siva. 

, , I 

The  agreement  is  no  less  exact  when  applied  to  the 
three  elements  combined  in  the  Trimurti ; the  Earth, 
represented  by  Brahma,  having  solidity  for  its  charac- 
teristic ; the  Water,  under  the  appellation  of  Vishnu, 
with  its  insinuating  qualities ; and  the  Fire,  with  the' 
semblance  of  Siva,  containing  the  power  of  destruction. 

The  TamOy  or  grave  character  attributed  to  Brahma, 
is  so  suitable  to  the  nature  of  tlie  earth,  which  is  dis- 
tinguished by  ponderosity  and  density,  that  the  Hindu 
authors  confound  it  frequently  with  the  earth  itself. 
Thus,  in  a lunar  eclipse,  when  the  opacity  of  the  earth 
intercepts  the  rays  of  the  sun  in  their  way  to  illuminate 
the  moon,  they  use  the  w'ord  Tama,  and  say  that  the 
Tama  Bimbamy  or  disk  of  the  earth,  obscures  that  of 
the  moon  with  its  shadow. 

The  Raja  Gunuy  or  ardent  disposition,  is  no  less  indi- 
cative of  Siva.  The  appellation  is  therefore  frequently 
given  liim  by  the  poets.  And  though  his  usual  name 
of  Siva  signifies  Joy,  yet  he  often  passes  under  others 
tvhich  denote  Fire  only.  Such  is  that  of  Jvoalay  under 
which  he  is  known,  derived  from  the  word  Jwalam, 
which  signifies  c Jtame. 


ORIGIN  or  THE  TRIMURTI. 


129 


I may  here  allude  to  a custom,  which  supports  my 
opinion  respecting  the  Trimurti.  The  Hindus,  some- 
times imagining  that  the  god  Siva  has  waxed  extremely 
wroth,  and  fearing,  during  periods  of  excessive  heat, 
that  every  thing  will  be  set  on  fire  by  the  burning  ar- 
dour that  inflames  him,  place  over  the  head  of  his  idol  a ves- 
sel filled  with  water,  in  which  a little  hole  has  been  pierced, 
to  let  drop  after  drop  fall  down,  to  refresh  him  and 
check  the  vehemence  of  the  fire  which  consumes  him. 

The  Sata  GunOy  or  gentle  and  insinuating  temper.,  is 
no  doubt  expressive  of  the  water,  which  filters  and  in- 
sinuates itself  into  the  earth,  and  renders  it  fertile.  The 
word  Vishnu  means,  that  which  thoroughly  penetrates  ; 
which  perfectly  agrees  with  the  quality  of  water,  which 
is  emblematical  of  him.  Indeed  the  name  by  which  he 
is  chiefly  known  by  many  of  his  devotees  is  that  of  ^p 
or  JVater. 

What  I have  here  attempted  to  prove  respecting  the 
three  principal  deities  of  India  as  being  nothing  else  than 
the  three  principal  elements  of  earth,  water,  and  fire,  is 
an  article  of  doctrine  well  understood  by  many  Brah- 
mans belonging  to  the  sect  of  Vishnu.  I have  con- 
versed with  several  of  them,  who  have  informed  me  that 
their  opinion  on  the  subject  was  not  difierent  from  mine, 
and  have  even  furnished  me  with  some  of  the  arguments 
I have  made  use  of.  They  told  me,  farther,  that  they 
themselves  treated  all  that  is  commonly  taught  concern- 
ijig  the  mystery  of  the  Trimurti  as  fabulous  or  allegorical. 
But  as  their  mode  of  thinking  visibly  tended  to  the  over- 
throw of  the  established  religion  of  the  country,  and,  at 
the  same  time,  not  only  to  dry  up  the  principal  source  of 
their  emoluments,  but  actually  expose  them  to  public 
detestation ; they  preferred  to  keep  their  opinions  pri- 

VoL.  II.  ’ R 


130 


ORIGIN  OF  THE  TRIMURTI. 


vate,  or  at  least  to  communicate  them  only  to  one  another, 
or  in  company  where  they  were  confident  they  should 
be  safe. 

Taking  for  granted  the  reality  of  the  metamorphosis 
of  the  three  elements  into  the  three  principal  deities  of 
India,  it  will  be  easy  to  give  a very  simple  and  natural 
explication  of  certoin  expressions  to  be  found  in  the 
Hindu  writings,  which  might  lead  many  persons  to  be- 
lieve that  the  people  of  that  region  possessed,  from  the 
earliest  times,  some  knowledge  of  the  mystery  of  the 
Trinity.  “ These  three  gods,’’  it  is  there  said,  “ make 
but  one  only.  It  is  a lamp  with  three  lights;”  with  ma- 
ny other  expressions  seeming  to  import  one  God  in 
three  persons. 

If  it  were  true  that  the  primitive  Hindus  had  it  in  their 
contemplation  to  transmit  an  idea  of  the  Trinity  under 
the  form  and  attributes  of  the  'I'rimuiti,  it  must  be  own- 
ed that  they  have  most  wofully  disfigured  that  august 
mystery.  But  it  does  not  appear  to  me  that  we  are  autho- 
rised to  draw  such  consequences  from  the  expressions 
we  have  alluded  to,  and  others  of  the  same  kind;  for  the 
reunion  of  their  three  elements  into  one  body,  relates 
only  to  that  natural  admixture  of  three  substances,  no 
two  of  which,  without  the  third,  could  possibly  produce 
what  is  necessary  for  the  wants  of  man,  but  must  remain 
barren  and  unfruitful. 

The  fathers  of  the  first  ages  of  the  church,  such  as 
Justin  Martyr,  St.  Clement,  Theodoret,  St.  Augustin, 
established  the  Wuth  of  the  Trinity  by  the  authority  of 
the  ancient  Greek  philosophers,  and  particularly  by  that 
of  Plato,  or  of  his  principal  scholars  Plotinus  and  Por- 
phyry ; and  they  successfully  availed  themselves  of  these 
authorities,  in  tliose  times,  against  the  Pagans,  amongst 


OIUGIN  OF  THE  TRIMURTI. 


131 


whom  they  preached  the  Christian  religion.  The  fathers 
found,  in  the  works  of  the  authors  alluded  to,  the  worda 
of  Father^  Son,  and  Spiritual  fVord:  the  Father  com- 
prehending what  was  perfect  in  goodness  ; the  Son  alto- 
gether resembling  the  Father ; and  the  Word,  by  whom 
all  things  were  created  ; and  these  three  hypostases  made 
but  one  God. 

These  were  not  idle  words,  casually  escaping  from 
those  philosophers.  They  were  the  foundation  of  the 
system  of  Plato,  who  could  not  venture  to  make  them 
public  amongst  a people  attached  to  polytlieism,  lest  he 
should  be  treated  with  the  same  cruelt}*  as  bcfel  the  vir- 
tuous Socrates.  But  I strongly  suspect  that  those  vencr 
rable  fathers  of  the  chUrch  would  not  have  chosen  to  re- 
sort to  the  authority  of  those  philosophers,  had  tliey  not 
found  in  their  works  expressions  more  decided,  more 
consistent,  and  more  spiritual,  than  what  can  be  found  in 
Hindu  writings. 

I might  subjoin  to  what  I have  said  respecting  the 
change  of  the  three  principal  elements  into  the  divine 
nature,  a similar  transformation  of  the  other  two,  the  air 
and  the  xvind.  The  latter,  which  the  Hindus  have  cre- 
ated their  fifth  element,  appears  to  be  the  god  Indra  or 
Devendra,  the  greatest  of  the  subordinate  deities,  and 
king  of  \h&Air,  in  which  he  dwells.  His  name  signifies 
Air ; and  it  is  in  that  region  that  the  winds  have  the 
strongest  power. 

In  the  Indra  Parana,  these  words  are  found  : “ Indra 
“ is  nothing  else  than  the  Wind,  and  the  Wind  is  no- 
“ thing  but  Indra.  The  wind,  by  condensing  the  clouds, 
“ occasions  the  thunder ; which  has  been  given  to  De- 
“ vendra  as  his  weapon.”  He  is  frequently  represented 
as  having  w^arred  against  the  Giants,  sometimes  victori- 


132 


ORIGIN  OF  THE  TRIMURTI. 


ous  and  sometimes  overcome.  The  Clouds,  which  often 
resemble  giants  in  their  sliape,  sometimes  arrest  the  pro- 
gress of  the  wind ; while  the  wind,  more  frequently, 
purges  the  air  of  the  clouds. 

It  has  happened  to  the  poets  of  India,  as  well  as  those 
of  other  nations,  in  early  times,  that  their  fables  and  fic- 
tions were  originally  mere  allegories,  which  were  after- 
wards taken  as  real  by  a rude  people.  Succeeding  poets 
preserved  some  part  of  the  allegories  of  their  predeces- 
sors ; but  they  more  frequently  give  reins  to  the  mad 
enthusiasm  of  a wild  imagination,  and  fabricated  new 
fables,  often  incongruous  with  the  others,  and  still  more 
remote  from  credibility.  Thus  in  searching  after  the 
origin  of  the  gods  of  the  Pagans,  recourse  must  be  had 
to  something  behind  the  chaos  of  ill-digested  and  ab- 
surd  fables,  which  obscure  the  view. 


FESTIVALS. 


13a 


CHAP.  U. 


The  principal  Festivals  of  the  Hindus^  particularly  that 
of  the  Pongol  or  Sankranti. 

BESIDES  tlie  Feasts  peculiar  to  each  district  and 
temple,  which  return  several  times  in  the  course  of  a 
year,  and  are  celebrated  by  the  inhabitants  of  the  neigh- 
bourhood, the  Hindus  have  a great  many  more,  which 
are  held  but  once  a year,  and  are  commonly  observed 
through  the  whole  country.  It  would  be  a useless  la- 
bour to  enter  into  a particular  detail  of  these  numerous 
festivals,  with  the  object  and  ceremonies  of  each.  But 
we  may  remark  that  all  of  them  are  occasions  of  joy  and 
diversion.  On  such  days,  the  people  quit  their  servile 
employments.  Friends  and  relations  unite  in  family 
parties,  in  their  best  apparel ; decorate  their  houses  as 
finely  as  they  are  able,  and  give  entertainments  more  or 
less  splendid,  according  to  their  means.  Innocent  pas- 
times arc  intermixed,  and  every  other  method  of  testify- 
ing their  happiness. 

They  reckon  eighteen  principal  Festivals  in  the  course 
of  the  year ; and  no  month  passes  without  one  or  more 
of  general  observance.  Some,  however,  are  of  so  much 
more  celebrity  than  the  rest,  as  to  demand  particular 
notice. 

In  this  number  we  must  place  the  first  day  of  their 
year,  called  Agrasya^  which  falls  on  the  new  moon  in 


134 


FESTIVALS. 


March.  At  that  period,  the  Hindus  make  rejoicings 
for  three  days  ; exhibiting  fire- works,  letting  off  cham- 
bers or  guns,  and  shewing  their  joy  in  every  other  way. 

The  festival  of  Gauri,  which  is  held  in  the  beginning 
of  September,  and  which  lasts  several  days,  is  also  to  be 
commemorated,  as  one  of  the  most  solemn.  The  name 
of  Gauri  is  one  of  the  appellations  of  Parvati,  the  wife 
of  Siva,  and  it  appears  to  be  principally  in  honour  of 
this  goddess.  It  is  likewise  held  to  be  in  honour  of  the 
gods  of  the  household,  who  are  not  tlie  same  in  this  in- 
stance as  the  P mates  formerly  mentioned. 

At  this  time,  every  artisan,  every  labourer,  all  the 
world,  in  short,  offer  sacrifices  and  supplications  to  the 
tools  and  implements  which  they  use  in  the  exercise  of 
their  various  professions.  The  labourer  brings  his 
plough,  hoe,  and  other  instruments  which  he  uses  in 
his  work.  He  piles  them  together  and  offers  to  them  a 
sacrifice  consisting  of  incense,  flowers,  fruits,  rice,  and 
other  similar  articles  ; after  which  he  prostrates  himself 
before  them  at  all  his  length,  and  then  returns  them  to 
their  places. 

The  mason  offers  the  same  adoration  and  sacrifice  to 
his  trowel,  his  rule,  and  other  instruments.  The  carpen- 
ter is  no  less  pious  with  regard  to  his  hatchet,  his  adze, 
and  his  plane.  The  barber,  too,  collects  his  razors  in  a 
heap,  and  adores  them  ivith  similar  rites. 

The  writing-master  sacrifices  to  the  iron  pencil  or 
style  with  which  he  writes ; the  taylor  to  his  needles ; 
the  weaver  to  his  loom  ; the  butcher  to  his  cleaver. 

'Phe  women,  on  this  day,  heap  together  their  baskets, 
the  rice-mill,  the  wooden  cylinder  with  which  they 
bruise  the  rice,  and  the  otlier  household  implements  ; 
and  fall  down  before  them,  after  having  offered  the 


FESTIVALS. 


135 


sacrifices  we  have  described.  Every  person,  in  sliort, 
in  this  solemnity,  sanctifies  and  adores  the  instrument 
or  tool  which  he  principally  uses  in  gaining  his  liveli- 
hood. The  tools  are  now  considered  as  so  many  deities ; 
to  whom  they  present  their  supplications,  that  they 
would  continue  propitious,  and  furnish  them  still  with 
the  means  of  living.  So  unix  ersal  is  the  feeling  among 
the  Hindus  to  deify  and  honour  whatever  can  be  useful 
or  pernicious,  whether  animate  or  inanimate ! 

The  festival  of  Gauri  is  concluded  by  erecting  a shape- 
less statue  in  each  village,  composed  of  paste  from 
grain.  It  is  intended  to  represent  the  Goddess  Gauri  or 
Parvati ; and,  being  placed  under  a sort  of  canopy,  it  is 
carried  about  through  the  streets  with  great  pomp,  and 
receives  the  homage  of  the  inhabitants,  w ho  flock  to  ren- 
der it  their  adorations. 

Another  festival,  of  equal  celebrity,  is  called  by  the 
Hindus  Maha- Navami,  which  is  destined  principally  to 
the  honour  of  deceased  ancestors.  It  is  celebrated  in  the 
month  of  October,  during  a period  of  three  days ; and 
is  so  religiously  kept  that  it  has  become  a proverbial 
saying,  that  those  who  have  not  the  means  of  celebrat- 
ing it  should  sell  one  of  their  children  to  procure  them. 

When  the  day  of  the  festival  arrives,  all  Hindus,  each 
for  himself,  make  oft'erings  of  boiled  rice  and  other  food 
to  their  departed  ancestors,  that  they  may  be  well  regal- 
ed on  that  day.  They  afterwards  offer  sacrifices  of  burn- 
ing lamps,  of  fruits  and  flowers ; and  to  these  they  add 
new  articles  of  dress  for  men  and  women,  that  their  an- 
cestors of  both  sexes  may  be  fresh  clothed. 

This  festival,  w'hich  lasts  several  days,  is  selected  by 
the  princes  and  those  wflio  follow  the  profession  of  arms, 
to  offer  up  sacrifices  to  the  accoutrements  used  in  the 


136 


FESTIVALS. 


field,  in  order  to  obtain  success  in  war.  On  the  appoint- 
ed day,  all  the  arms,  ofiensive  and  defensive,  are  col- 
lected together.  A Brahman  Purohita  is  called,  who 
sprinkles  them  with  his  holy  water,  and  pronounces 
mantras  over  them  ; by  virtue  of  which  tlie  whole  are 
deified.  The  ceremony,  W'hich  is  conducted  with  great 
solemnity,  finishes,  by  sacrificing  a ram  to  the  armour. 
It  is  called  the  ceremony  of  Ayaudha-Puja,  or  Sacrifice 
to  the  Anns,  and  is  celebrated  in  all  parts  by  the  military 
with  the  utmost  animation. 

On  the  same  day,  the  princes  give  public  shews,  with 
a distribution  of  prizes.  The  spectacle  consists  chiefly 
in  fights  of  wild  beasts  wdth  each  other,  or  with  men ; 
and  also  in  combats  of  pugilists,  some  of  whom  come 
from  a great  distance  to  contend  for  the  prize  which  it 
is  customary  to  assign  to  the  victor.  This  species  of 
contest,  which  much  resembles  the  shew'  of  gladiators 
among  the  Romans  and  other  ancient  nations,  is  entirely 
committed  to  a particular  cast  of  Hindus,  called  Yati. 
The  members  consist  of  youths  selected  from  their  in- 
fancy, and  trained  to  this  kind  of  sport : and  their  prin- 
cipal employment  is  to  mangle  each  other  with  blows  in 
the  presence  of  those  who  choose  to  pay  for  the  enjoy- 
ment of  so  barbarous  a spectacle  ; w’hich  is  nevertheless 
one  of  the  principal  amusements  of  the  Hindu  princes. 

Before  entering  the  lists,  the  pugilists,  as  if  the  blows 
with  fists  which  they  discharge  upon  each  other  were 
not  sufficient  to  satisfy  the  barbarous  appetite  of  the  mul- 
titude, arm  their  fingers  with  a sort  of  iron  cases  or  fer- 
rules. Thus  equipped,  they  commence  by  words  of 
defiance  and  threatening  gestures ; and  then  setting  on 
with  signs  of  fury,  they  assail  each  other  with  terrible 
blow's  from  their  armed  hands.  "I'hen,  struggling,  they 


FESTIVALS. 


137 


throw  each  other  down  ; and  when  they  get  upon  their 
legs  again,  with  their  heads  and  bodies  streaming  with 
blood,  they  recover  their  breath,  and  engage  in  the  com- 
bat anew,  till  one  is  declared  the  victor ; unless  indeed 
when  the  strength  of  both  is  equally  exhausted,  and  the 
humane  umpire  of  the  sport  separates  them,  to  make 
room  for  another  pair.  The  dismissed  combatants  re- 
tire, bathed  in  blood,  and  often  with  broken  bones ; and 
yield  the  arena  to  the  new  set,  who  repeat  the  horrid 
spectacle.  When  it  is  over,  the  Prince  grants  prizes 
and  other  rewards,  both  to  the  victors  and  the  vanquish- 
ed, in  proportion  to  the  savage  ferocity  with  which  they 
liave  belaboured  each  other. 

When  the  shew  is  ended,  the  bruised  combatants  are 
attended  by  persons  of  their  cast,  who  come  provided 
with  plasters  for  their  wounds,  or  with  skill  to  set  their 
dislocated  bones.  In  operations  of  this  sort  the  Yatis  or 
Jatij  have  the  reputation  of  being  expert. 

In  the  month  of  November,  another  feast  is  celebrat- 
ed, which  is  called  DivuUgay,  and  which  does  not  yield 
in  solemnity  to  the  preceding.  It  is  instituted  in  me- 
mory of  the  two  celebrated  giants,  one  of  whom  bore 
the  name  of  Bala-chakravartly  and  the  other  that  of  Aa- 
rak-asura.  The  latter  had  become  the  scourge  of  the 
human  race,  and  infested  the  earth  with  his  crimes. 
Vishnu  at  length  delivered  both  gods  and  men  from  the 
terror  of  this  monster,  whom  he  slew  after  a dreadful 
combat.  The  contest  ended  but  with  the  day.  Thus 
\'^ishnu,  not  having  it  in  his  power  to  make  his  diurnal 
ablutions  before  the  setting  of  the  sun,  was  under  the 
necessity  of  performing  them,  contrary  to  all  rules,  in 
the  night.  The  Brahmans,  in  commemoration  of  this 

VoL.  II.  S 


138 


FESTIVALS. 


great  event,  when  that  day  returns,  put  off  their  ablu- 
tions to  the  night;  and  this  is  the  only  occasion,  in  the 
course  of  the  year,  in  which  they  can  transgress  the  or- 
dinance of  never  bathing  after  sunset.  But  this  excep- 
tion, of  the  nocturnal  bathing,  possesses  the  highest  de- 
gree of  merit ; and  it  is  therefore  conducted  with  par- 
ticular solemnity. 

But  the  word  Diviiligay  signifies  the  Feast  of  Lamps; 
and  I therefore  suppose  it  must  have  been  instituted  in 
honour  of  fire  ; and,  at  this  season,  the  Hindus  actually 
light  a great  number  of  lamps  round  the  doors  of  their 
houses.  They  make  paper  lanterns,  also,  which  they 
hang  in  the  streets  with  a burning  lamp  in  each  ; which, 
in  many  places,  gives  this  festival  the  name  of  the  Feast 
of  Lanterns. 

The  husbandmen  celebrate  this  festival  of  Divuligay 
in  a dift'erent  w'ay.  Bdng  then  the  harvest  time  for  grain, 
they  assemble  with  much  pomp  at  the  corn  fields,  and 
offer  their  supplications  and  sacrifices. 

In  many  places  they  also  offer  sacrifice,  on  this  day, 
to  the  DunghHl,  which  is  afterwards  to  enrich  the 
ground.  In  the  villages,  every  one  has  his  particular 
heap,  to  which  he  makes  his  own  offering,  consisting  of 
burning  lamps,  fruits,  flowers,  and  other  matters,  which 
are  deposited  on  the  mass  of  ordure. 

There  is  another  festival,  of  great  celebrity  amongst 
the  Lingamites,  called  Siva-ratri,  or  Night  of  Siva.  It 
is  celebrated  towards  the  end  of  February  or  beginning 
of  March,  when  the  votaries  of  that  god  purify  their 
Lingas,  and  cover  themselves  with  a new  garment.  Af- 
ter various  sacrifices,  they  must  pass  the  night  in  watch- 
fulness, employing  the  time  in  reading  some  puranas 


FESTIVALS. 


139 


relating  to  Siva,  or  in  visits  to  their  Jangama,  but  with- 
out defiling  themselves  with  any  servile  work. 

The  feast  called  Naga  Panchami  is  also  one  of  the 
eighteen  annual  festivals,  and  one  of  the  most  solemn. 
It  takes  place  in  the  month  of  December,  and  is  institut- 
ed in  honour  of  the  Serpents. 

All  these  festivals  are  celebrated  as  family  rites,  and 
are  not  to  be  confounded  with  those  that  are  carried  on 
in  the  pagodas  or  temples,  to  which  multitudes  of  people 
resort,  and  where  all  the  rules  of  decency  and  modesty 
are  violated  without  shame  or  remorse. 

But,  of  all  festivals,  the  most  famous,  at  least  in  most 
countries,  is  that  which  is  called  Pongol,  celebrated  in 
the  end  of  December,  or  the  winter  solstice.  It  lasts 
three  days;  during  which  time  the  Hindus  employ 
themselves  in  mutual  visits  and  compliments,  something 
in  the  same  manner  as  the  Europeans  do  on  the  first  day 
of  the  year. 

This  portion  of  Hindu  Paganism  is  too  remarkable  to 
be  passed  over  without  a short  description  of  the  principal 
circumstances  which  attend  it.  The  feast  of  the  Pongol 
is  a season  of  rejoicing,  for  two  special  reasons.  The 
first  is,  that  the  month  of  Magha  or  December,  every 
day  in  which  is  unlucky,  is  about  to  expire ; and  the 
other,  that  it  is  to  be  succeeded  by  a month,  each  day  of 
which  is  fortunate. 

For  the  purpose  of  averting  the  evil  effects  of  this  bale- 
ful month  of  Magha,  about  four  o’clock  in  the  morning,  a 
sort  of  Sannyasis  go  from  door  to  door  of  every  hou.se, 
beating  on  a plate  of  iron  or  copper,  which  produces  a 
piercing  sound.  All  w^ho  sleep,  being  thus  roused,  are 
counselled  to  take  wise  precautions,  and  to  guard  against 
the  evil  prestiges  of  the  month,  by  expiatory  offerings, 


140 


FESTIVALS. 


and  sacrifices  to  Siva,  who  presides  over  it.  With  this 
view,  every  morning,  the  women  scour  a space  of  about 
two  feet  square  before  the  door  of  the  house,  upon 
which  they  draw  several  white  lines  with  flour.  Upon 
these  they  place  several  little  balls  of  cow-dung,  sticking 
in  each  a citron  blossom. 

I have  no  doubt  that  the  little  balls  are  designed  to 
represent  the  idol  of  Puliyar  or  Vighneswara,  the  god  of 
obstacles^  whom  they  desire  to  appease  with  the  flower ; 
but  I know  not  why  the  blossoms  of  the  citron  are  cho- 
sen above  all  others.  Each  day  these  little  lumps  of  cow- 
dung,  with  their  flowers,  are  picked  up  and  preserved  in 
a private  place,  till  the  last  day  of  the  month  Magha ; 
and  when  that  comes,  the  women,  who  are  alone  charged 
with  this  ceremony,  put  the  whole  in  a basket,  and 
march  from  the  house,  with  musical  instruments  before 
them,  clapping  their  hands,  till  they  reach  the  tank  or 
other  waste  place  where  they  dispose  of  the  relics. 

The  first  day  of  this  festival  is  called  Ragi  Pongol^  or 
the  Pongol  of  Rejoicings  and  it  is  kept  by  inviting  the 
near  relations  to  an  entertainment,  which  passes  off  with 
liilarity  and  mirth. 

The  second  day  is  called  Surya  Pongol,  or  Pongol  of 
the  Sun,  and  is  set  apart  for  the  honour  of  that  lumi- 
nary. Married  women,  after  purifying  themselves  by 
bathing,  which  they  perform  by  plunging  themselves 
into  the  water,  without  taking  off  their  clothes,  and 
coming  out  all  dripping  with  wet,  set  about  boiling  rice 
in  the  open  air,  and  not  under  any  cover.  They  use 
milk  in  the  operation ; and  when  it  begins  to  simmer, 
the)'  make  a loud  cry,  all  at  once,  repeating  the  words, 
Pongol,  0 Pongol!  The  vessel  is  then  lifted  off  the  fire, 
and  set  before  the  idol  of  Vighneswara,  which  is  placed 


FESTIVALS. 


141 


close  by.  Part  of  the  mess  of  rice  is  offered  to  the  image  ; 
and,  after  standing  there  for  some  time,  it  is  given  to  the 
cow ; and  the  remainder  of  the  rice  is  then  distributed 
among  tlie  people. 

This  is  the  great  day  of  V’isits  among  the  Hindus. 
The  salutation  begins  by  the  question,  “Has  the  milk 
boiled  ?”  to  which  the  answer  is,  “ It  has  boiled.”  From 
this  the  festival  takes  its  name  of  Pongol ; which  is  de- 
rived from  the  verb  Ponghedi  in  Taluga,  and  Pongra- 
dam  in  Tamul,  both  of  which  signify  “ to  boil.” 

I’he  third  day,  not  less  solemn  than  the  preceding,  is 
consecrated  with  ceremonies  still  more  absurd,  and  is 
called  the  Pongol  of  Cows. 

In  a great  vessel,  filled  with  tvater,  they  put  some 
saffron,  the  seeds  of  the  tree  Parati  and  leaves  of  the 
tree  Vepii.  After  being  well  mixed,  they  go  round  all 
the  cows  and  oxen  belonging  to  the  house,  several  times, 
sprinkling  them  with  the  water,  as  they  turn  to  the  four 
cardinal  points.  The  Sashtangam,  or  prostration  of  the 
eight  members,  is  made  before  them  four  times.  Men 
only  perform  this  ceremony,  the  women  staying  away. 

The  COW’S  are  then  all  dressed  out,  their  horns  being 
painted  w'ith  various  colours,  and  garlands  of  flowers  and 
foliage  put  round  their  necks  and  over  their  backs.  They 
likewise  add  strings  of  cocoa-nuts  and  other  fruits,  wliich 
are  soon  shaken  off  by  the  brisk  motion  of  the  animal 
which  these  trappings  occasion,  and  are  picked  up  b}- 
children  and  others,  who  follow  the  cattle  on  purpose, 
and  greedily  eat  what  they  gather,  as  something  sacred. 
They  are  then  driven,  in  herd,  through  the  villages,  and 
made  to  scamper  about  from  side  to  side  by  the  jan'ing 
noise  of  many  sounding  instruments.  The  remainder 
of  the  day,  they  are  allow’ed  to  feed  at  large  w ithout  a 


142 


FESTIVALS. 


keeper  ; and  whatever  trespasses  they  commit  are  suffer- 
ed to  pass  without  notice  or  restraint. 

At  last  the  festival  concludes  by  taking  the  idols  from 
the  temples,  and  carrying  them  in  pomp  to  the  place 
where  the  cattle  have  been  again  collected.  The  girls 
of  pleasure,  or  dancers,  who  are  found  at  all  ceremonies, 
are  not  wanting  here.  They  march  at  the  head  of  a 
great  concourse  of  people ; now  and  then  making  a pause 
to  exhibit  their  wanton  movements  and  charm  the  audi- 
dience  with  their  lascivious  songs. 

The  whole  terminates  with  a piece  of  diversion,  which 
appears  to  be  w aggishness  rather  than  any  part  of  the  ce- 
remony. 4"he  numerous  rabble  who  are  present  form 
themselves  into  a ring,  and  a live  hare  is  let  go  in  the 
midst  of  it.  Poor  puss,  finding  no  outlet  by  which  it 
can  escape,  flies  to  one  side  and  the  other,  sometimes 
making  a spring  over  the  heads  of  the  throng,  which 
produces  incredible  mirth  in  the  crowd,  till  the  creature 
is  at  length  worn  out  and  caught.  The  idols  are  then  re- 
conducted to  the  temples,  with  the  same  pomp  as  when 
they  were  brought  away.  And  thus  closes  the  festival 
of  the  Pongol;  the  most  celebrated,  undoubtedly,  of  all 
the  rites  which  are  performed  during  the  course  of  the 
year. 

Thus  have  we  given  an  abridgment  of  the  extrava- 
gant absurdities  to  which  the  Hindus  give  themselves 
up,  in  the  celebration  of  their  festivals ; and  such  is  the 
excess  of  folly  to  which  the  human  mind  can  surrender 
itself,  in  matters  of  religion,  when  it  has  no  other  light  to 
guide  its  steps  than  its  own,  or  when  it  takes  the  dreary- 
road  of  superstition. 

If  reasonable  men,  being  convinced  by  the  testimony 
of  their  conscience  and  that  of  the  whole  universe,  that 


FESTIVALS. 


143 


there  is  an  Invisible  Being,  Almighty,  Lord  of  all,  and 
Ruler  over  all,  were  to  unite  in  offering  adoration  and 
sacrifice  to  Him  whom  they  acknowledge  as  the  Author 
of  all  things,  whatever  his  nature  may  be;  if  they 
were  to  join  in  exultation  and  rejoicing,  as  if  to  fe- 
licitate each  other  on  the  blessings  which  they  all  re- 
ceived from  that  Invisible  Being ; there  would  be  no- 
thing in  all  that,  but  what  is  commendable  and  worthy 
of  imitation.  But,  when  we  behold  a cultivated  race, 
one  that  stands  the  earliest  in  the  order  of  civilization, 
delivering  itself,  without  scruple  or  shame,  to  extrava- 
gancies so  monstrous  as  those  we  have  described,  and  to 
others  perhaps  more  absurd,  which  we  have  still  to  enu- 
merate ; ought  we  to  attribute  all  these  excesses  to  the 
mere  weakness  of  the  human  mind  ? Or  ought  we  not 
rather  to  admit  the  agency  and  subornation  of  an  evil 
spirit,  seeking  to  seduce  men  by  the  vain  shew  of  super- 
stitious rites  ? They  would  undoubtedly  be  considered 
acts  of  fatuity,  if  committed  by  individuals ; and  why 
should  they  be  held  less  insane  because  they  are  practis- 
ed by  whole  nations  ? 

The  grossness  of  the  idolatry  which  universally  pre- 
vails in'  India  is  such,  that  persons,  educated  in  a way  al- 
together dissimilar,  find  it  difficult  to  comprehend  how 
an  intelligent  people  should  be  attached  to  so  absurd  a 
worship,  and  should  never  have  attempted  to  emerge 
from  the  gloom  of  darkness  into  which  they  have  been 
plunged  ; just  as  if  it  were  possible  to  reason  wisely  on 
the  subject  of  religion,  and  to  form  a rational  system, 
when  the  human  understanding  has  God  no  longer  for 
its  ruler,  nor  revelation  for  its  guide. 

Besides,  humanly  speaking,  we  feel  less  surprize  in 
this  respect,  when,  upon  attentive  examination,  we  clear- 


144 


FESTIVALS. 


ly  perceive  that  the  laws  and  customs,  both  civil  and  re- 
ligious, of  this  people,  are  so  closely  combined  together, 
that  any  infringement  of  the  one  is  sure  to  break  down 
the  other.  Education,  prejudice,  and  national  bias  have, 
in  all  times,  led  them  to  consider  the  two  principal  pil- 
lars of  civilization,  religion  and  civil  rule,  to  be  indisso- 
lubly connected ; and  they  are  persuaded  that  neither  can 
be  touched  withour  inducing  the  reign  of  barbarism,  or 
at  least  without  exciting  the  most  savage  anarchy  in  the' 
state. 

The  very  extravagance,  also,  of  the  Hindu  idolatry, 
the  whole  ritual  of  which  is  nothing  less  than  the  sub- 
version of  common  sense,  serves  to  give  it  a deeper  root 
in  the  hearts  of  a people,  sensual,  enthusiastic,  and  fond 
of  the  marvellous.  They  cannot  see,  in  all  the  world,  a 
religion  preferable  to  their  own ; and,  infatuated  with 
their  idols,  they  shut  their  ears  to  the  voice  of  nature, 
which  cries  so  loudly  against  it. 

But  the  Hindus  are  still  more  irresistibly  attached  to 
the  species  of  idolatry  which  they  have  embraced,  by  their 
uniform  pride,  sensuality,  and  licentiousness.  Whatever 
their  religion  sets  before  them  tends  to  encourage  these 
vices  ; and,  consequently,  all  their  senses,  passions,  and 
interests  are  leagued  in  its  favour.  It  is  made  up  of  di- 
version and  amusement.  Dances,  shews,  and  lewdness, 
accompan)^  it,  and  form  a part  of  the  divine  worship. 
Their  festivals  are  nothing  but  sports  ; and,  on  no  occa- 
sion of  life,  are  modesty  and  decorum  more  carefully  ex- 
cluded than  during  the  celebration  of  their  religious  mys- 
teries. How  can  a people,  ignorant  of  all  enjoyment  but 
that  of  sensual  gratification,  fail  to  be  attached  to  a reli- 
gion so  indulgent  to  its  peculiar  passions  ? 


FESTIVALS. 


145 


Interest,  also,  that  powerful  engine,  which  puts  in 
motion  all  human  things,  is  a principal  support  of  the 
edifice  of  Hindu  idolatry.  Those  who  are  at  the  head 
of  this  extravagant  worship,  most  of  them  quite  con- 
scious of  its  absurdity,  are  the  most  zealous  in  promot- 
ing its  diffusion,  because  it  affords  them  the  means  of 
living.  Such  impostors  will  suffer  no  opportunity  to 
escape  by  which  they  may  more  deeply  infatuate  the 
people  with  the  idolatry  and  superstition  in  which  they 
have  been  bred.  Well  acquainted  with  the  sway  which 
their  senses  maintain  over  them,  they  take  care  to  ac- 
company the  public  rites  and  ceremonies  with  all  the 
pomp  and  splendour  which  can  impose  upon  their  fancy. 

These  artifices  are  employed,  above  ail,  in  some  cele- 
brated Pagodas.  The  persons  who  preside  there,  who 
live  the  year  round,  in  voluptuous  indolence,  upon  the 
abundant  offerings  brought  to  them  on  the  anniversary 
of  their  festival,  spare  no  pains  to  gratify  the  superstition 
which  animates  their  votaries.  Triumphal  cars,  superb- 
ly decorated  in  the  Hindu  fashion,  on  which  the  idols 
are  placed  in  all  their  splendid  finer)',  are  exposed  to 
public  veneration.  Songs,  dancing,  shews,  fire-works, 
and  an  unceasing  round  of  diversions ; the  sight  of  an 
immense  assembly,  where  numbers  of  the  wealthy  con- 
tend with  each  other  for  the  palm  of  luxurious  extrava- 
gance and  shew  ; and,  above  all,  the  extreme  licence 
which  prevails  through  all  classes,  and  the  facility  with 
which  every  individual  can  humour  the  bent  of  his  de- 
sires : all  these  things  are  infinitely  delightful  to  a people 
who  have  no  relish  for  any  pleasure  but  that  of  the  senses. 
They  fly  to  these  festivals,  therefore,  from  all  quarters. 
Even  the  poor  husbandman,  to  whom,  with  a numerous 
family,  the  scanty  crop  scarcely  affords  subsistence 

VoL.  II.  T 


146 


FESTIVALS. 


through  the  course  of  the  year,  forgetful  of  his  future 
wants,  sells  a part  of  his  stock  for  a contribution  to  this 
ridiculous  worship,  and  for  offerings  to  the  impostors 
who  thus  entertain  them  at  the  expence  of  the  public 
credulity. 

The  places  where  these  festivals  are  held  are  famous 
all  around,  and  are  considered  as  holy  and  consecrated 
spots ; in  order  to  keep  up  the  delusion  and  increase  the 
confidence  of  the  people.  The  Brahmans,  who  have  the 
charge  of  the  temples,  besides  the  pomp  and  splendour 
with  which  they  dazzle  the  multitude,  have  recourse  to 
another  species  of  imposture,  not  less  powerful,  amongst 
a race  credulous  in  the  extreme,  and  lovers  of  the  mar- 
vellous. They  preserve  a long  list  of  miracles,  which 
they  pretend  to  have  been  wrought  by  the  God  of  stone 
who  resides  in  their  temple,  in  behalf  of  those  who  have 
brought  him  rich  offerings  and  trusted  in  him.  Some- 
times it  is  a barren  woman  whom  he  has  blessed  with 
fertility  ; sometimes  one  blind  whom  he  has  restored  to 
sight ; sometimes  lepers  who  have  been  cured,  or  crip- 
ples who  have  recovered  the  use  of  their  limbs.  The 
sil’y  Hindu  swallows  the  bait,  and  never  dreams  of  the 
designs  of  the  impostors. 

This  digression  has  insensibly  led  me  too  far  out  of 
my  course ; my  intention  having  been  merely  to  shew, 
by  the  way,  that  the  very  extravagance  of  the  ceremonies 
I have  been  describing,  so  far  from  rendering  them  ri- 
diculous or  contemptible,  is  the  strongest  aid  to  the 
progress  of  superstition  and  idolatry  among  the  Hindus. 

If  one  adds  to  this  the  prodigious  antiquity  from  which 
they  draw  their  fabulous  religion ; the  wonderful  and 
astonishing  incidents  in  the  lives'  of  their  Gods,  Giants, 


FESTIVALS. 


147 


and  early  Kings  ; the  enchantments,  true  or  imaginary, 
effected  by  their  philosophers ; the  austere  seclusion  of 
their  ascetics  ; the  rigid  abstinence  from  animal  food,  of 
all  the  nobler  part  of  the  nation ; their  daily  and  scru- 
pulous purification  ; and,  finally,  their  prayers  and  vain 
contemplation  : all  this  may  at  least  serve  to  excuse  the 
excess  of  their  superstition  ; and,  at  the  same  time,  by 
shewing  us  the  monstrous  aberrations  to  which  tlie  hu- 
man mind  is  subject  in  regard  to  religion,  may  lead  those 
amongst  ourselves,  who  are  conscious  of  clearer  views 
and  sounder  information,  on  that  important  subject,  to 
be  thanklul  to  the  Father  of  Mercies  ; who,  by  the  bless- 
ing of  the  shining  light  of  revelation,  has  relieved  us  from 
the  thick  darkness  of  idolatry,  in  which,  for  some  secret 
purpose  known  only  to  Himself,  and  which  it  is  not  law- 
ful for  us  to  scrutinize.  He  has  permitted  so  many  na- 
tions to  grope ; some  of  which,  perhaps,  might  have 
turned  to  a better  account  than  we  have  done,  that  ines- 
timable blessing,  which,  being  a free  and  unmerited  gift, 
is  the  more  to  be  prized. 


148 


TEMPLES. 


CHAP.  HI. 


Of  the  Temples  of  the  Hindus,  and  the  Ceremonies  there 
practised, 

THERE  is  not,  perhaps,  in  the  whole  world,  a land 
in  which  the  Buildings  destined  for  religious  uses  are 
so  numerous  as  in  India ; and  there  are  few  in  which 
the  popular  credulity  and  superstition  have  better  an- 
swered the  purposes  of  the  founders  of  the  false  reli- 
gions which  have  been  there  established. 

One  hardly  sees  a village,  however  small,  in  which 
there  is  not  a Pagoda,  or  building  set  apart  to  the  wor- 
ship of  the  divinities  whom  they  adore.  It  has  become 
proverbial  amongst  them,  that  a man  should  not  live 
where  there  is  no  temple  ; and  they  are  satisfied  that, 
sooner  or  later,  some  mischief  must  befal  those  who 
disregard  this  maxim. 

Of  the  good  works  recommended  to  the  rich,  one  of  the 
most  honourable  and  most  meritorious  is  to  lay  out  a part 
of  their  fortune  in  erecting  buildings  for  religious  wor- 
ship, and  endowing  them  ^vith  a suitable  revenue.  Such 
works  of  merit  never  fail  to  draw  down  upon  those  who 
practise  them  the  protection  of  the  gods,  the  remission 
of  sin,  and  a happy  world  after  death. 

Yet  it  happens  that  the  greater  number  of  those  who 
ruin  themselves  by  these  works  of  merit,  generally  un- 
dertake them  from  motives  of  vanity  and  ostentation, 


TEMPLES. 


149 


rather  than  of  devotion.  These  are  the  predominant 
vices  amongst  the  Hindus  ; and  in  this  case,  above  all 
others,  the  desire  of  renown,  and  of  obtaining  the  praises 
of  men  has,  assuredly,  more  influence  on  their  conduct 
than  any  expectation  of  meriting  the  protection  of  the 
gods,  in  honour  of  whom  they  incur  those  foolish  ex- 
jKnses. 

Besides  the  Temples  of  Idols  that  are  seen  in  all  the 
villages,  we  meet  with  many  in  places  insulated,  and  re- 
mote from  all  habitation ; in  woods,  on  the  banks,  and 
in  the  middle  of  rivers,  near  great  lakes  and  other 
places ; but,  above  all,  on  mountains  and  even  the 
steepest  rocks. 

This  propensity  for  erecting  temples  and  other  reli- 
gious houses,  on  mountains  and  other  elevated  situa- 
tions, is  observable  throughout  India,  in  such  a degree, 
that  scarcely  a summit  is  to  be  seen  that  is  not  sur- 
mounted with  some  building  of  this  nature. 

This  propensity  I have  thought  worthy  of  remark  ; 
and  I cannot  attribute  it  solely  to  the  desire  of  exhibiting 
their  temples  to  greater  advantage,  or  of  rendering  the 
glory  of  the  founders  more  conspicuous  in  the  eyes  of 
posterity,  but  to  other  motives.  Indeed,  the  conduct 
of  the  Hindus,  in  this  instance,  is  by  no  means  peculiar. 
The  Holy  Scripture  informs  us  that  the  same  feeling 
existed,  not  only  among  the  ancient  idolatrous  nations, 
but  also  extended  to  the  chosen  people  of  God.  The 
Israelites  were  accustomed  to  choose  a mountain,  when 
they  offered  their  supplications  and  sacrifices  to  the  Lord. 
Solomon  himself,  before  the  building  of  the  Temple  of 
Jerusalem,  religiously  conformed  to  this  practice,  by 
selecting  Mount  Gibeon,  the  highest  eminence  in  his 
neighbourhood,  on  which  to  sacrifice  his  burnt-oflerings. 


150 


TEMPLES. 


And  when  the  ten  tribes  separated  themselves,  in  the 
reign  of  Jeroboam,  they  erected  their  sacrilegious  altars 
on  the  mountain  of  Samaria. 

When  God  prescribed  to  the  Israelites  the  conduct 
'they  were  to  pursue,  in  taking  possession  of  the  land  of 
Canaan ; he  commanded  them,  above  all  things,  to  de- 
molish the  temples  of  idols,  which  the  nations  who  in- 
habited that  country  had  erected  on  the  mountains,  and 
other  “ high  places to  break  the  images  in  pieces, 
and  to  destroy  the  “ Groves”  which  they  had  planted, 
and  under  the  cover  of  which  they  probably  hid  (as  the 
Hindus  do  at  the  present  day)  the  objects  of  their  idola- 
trous worship. 

But  whence  can  have  arisen  this  custom,  still  subsist- 
ing in  India,  and  so  common  in  all  other  ancient  nations, 
of  erecting  their  places  of  w'orship  on  those  lofty  sum- 
mits? 

When  the  universal  deluge  abated,  the  ark  of  Noah 
grounded  on  the  highest  mountains  of  Armenia;  and 
there  he  offered  to  God  the  first  sacrifice  of  thanks. 
Mount  Ararat,  probably,  long  continued  to  be  held 
sacred  by  the  Patriarch  and  his  descendants ; and  was, 
no  doubt,  frequently  visited  as  the  scene  of  their  deliver- 
ance ; and  for  the  purpose  of  testifying  their  gratitude 
to  the  Lord,  on  the  spot  where  his  divine  mercy  had 
been  so  conspicuous  ; as  well  as  to  renew  from  time  to 
time  the  expression  of  their  thankfulness,  and  to  repeat 
the  sacrifices  which  Noah  ofi'ered  on  the  day  when  he 
descended  from  the  ark.  It  is  probably  from  that  period, 
and  from  that  event,  that  the  custom  has  arisen  among 
so  many  ancient  nations,  and  still  continues,  of  selecting 
high  elevations  for  their  places  of  worship ; as  if  to 


TEMPLES. 


151 


approach  more  nearly  to  the  sublime  throne  of  the 
Divinity. 

Besides  the  temples  of  the  idols,  there  are  to  be  seen, 
in  all  parts  of  India,  objects  of  the  popular  worship,  repre- 
sented by  statues  of  stone  or  of  baked  earth,  but  most 
commonly  sculptured  in  blocks  of  granite.  Many  of 
these  are  met  with  near  the  high  roads ; at  the  entrance 
into  villages  ; on  the  banks  of  the  lakes  ; but,  above  all, 
under  bushy  trees  of  that  kind,  chiefly,  which  arc  held 
sacred  by  the  superstition  of  the  country.  Such  are 
the  Aruli-maram,  Ali-maram,  Bevina-maram,  and  other 
trees;  and  under  the  shadow  of  their  branches  the  Hin- 
dus delight  to  deposit  the  gods  whom  they  adore.  Of 
the  infinite  number  of  images  of  stone,  that  are  scattered 
all  over  the  country,  some  are  placed  under  niches,  but 
the  greater  number  are  exposed  in  the  open  air. 

The  most  of  the  Hindu  temples  have  a most  miser- 
able appearance,  and  resemble  ovens  rather  than  places 
designed  for  the  residence  of  gods.  Some  of  them  like- 
wise answer  the  purpose  of  a court  of  justice,  a town 
hall,  or  a choultry  for  the  reception  of  travellers,  as  well 
as  a temple  for  religious  worship.  But  there  are  some 
also,  which,  from  a distant  view,  have  a majestic  appear- 
ance, and  which,  by  the  taste  of  their  architecture,  some- 
times excite  the  admiration  of  the  traveller,  and  recal  those 
times  of  antiquity  when  artists  laboured  for  posterity  as 
well  as  for  contemporary  fame,  by  erecting  solid  and 
durable  works,  which  outlast  the  flimsy,  though  more 
elegant  erections  of  others. 

The  form  of  the  larger  temples,  both  ancient  and 
modern,  is  always  the  same.  The  Hindus  are  attached 
in  all  things  to  the  ancient  customs  of  their  ancestors ; 
and  they  have  not  departed  from  them  in  the  style  of 
their  public  edifices.  For  this  reason,  their  architecture 


152 


TEMPLES. 


most  probably  exhibits  a more  faithful  model  of  tl)C 
manner  of  building  used  by  the  first  civilized  nations 
than  that  of  the  Egyptians  or  the  Greeks  can  do. 

The  gate  of  entrance  of  their  great  pagodas  is  ciit 
through  a huge  pyramid,  which  gradually  becomes  nar- 
rower, and  almost  always  finishes  at  the  top  in  a cres- 
cent. This  pyramid  fronts  the  east,  towards  which  the 
gate  of  every  temple  small  or  great  is  turned. 

In  pagodas  of  the  first  order,  beyond  the  pyramid, 
there  is  commonly  a large  court ; at  the  end  of  which 
another  gate  appears,  cut,  like  the  former,  through  a 
second  pyramid,  massy,  but  not  so  lofty  as  the  first. 
This  being  passed  through,  there  is  another  court ; at 
the  end  of  which  the  temple  for  the  residence  of  the  idol 
is  built. 

Opposite  to  the  gate  of  the  temple,  and  in  the  middle 
of  the  second  court,  there  is  placed,  upon  a large  pedes- 
tal, or  in  a kind  of  niche,  supported  by  four  pillars,  and 
open  on  all  sides,  a grotesque  figure,  representing  a cow 
or  bull,  lying  flat  on  its  belly.  Sometimes  it  represents 
the  Lingam,  sometimes  the  god  Vighneswara,  Hanu- 
man,  the  serpent  Capella,  or  some  other  of  the  principal 
objects  of  their  idolatry.  The  divinity,  situated  in  this 
niche,  is  the  first  object  to  which  the  votaries  present 
tlieir  homage.  They  adore  it  by  making  the  Sashtan- 
gam  before  it ; at  the  same  time,  touching  the  pavement 
n ith  both  corners  of  their  forehead.  Some,  less  ardent, 
instead  of  the  Sashtangam,  content  themselves  with  the 
Namaskaram,  by  joining  their  hands  together,  and  rais- 
ing them  to  their  forehead,  thumping  their  cheeks  with 
the  right  hand.  After  this  homage  to  the  exterior  object 
of  worship,  they  are  allowed  to  enter  into  the  interior  of 
the  temple. 


TEMPLES. 


153 


The  door  is  generally  narrow  and  low,  although  it  be 
the  only  aperture  through  which  air  and  the  light  of  day 
can  enter,  the  use  of  windows  being  wholly  unknown  to 
the  Hindus.  The  building  is  divided  into  two,  and 
sometimes  into  three  parts,  all  on  a level.  One  of  these 
divisions  is  very  large,  to  accommodate  all  persons  of 
good  cast  who  chuse  to  enter.  This  may  be  called  the 
Nave ; and  the  smaller  one,  which  we  may  call  the  Sanc- 
tuary, is  separated  from  the  other,  communicating  only 
by  a door,  which  can  be  opened  by  nobody  but  him  who 
holds  the  office  of  sacrificer  and  chief  functionary  of  the 
temple.  He  only,  and  a few  of  his  attendants  by  his 
leave,  can  enter  into  this  sacred  place  to  dress  the  idol, 
to  wash  it,  to  offer  it  flowers,  incense,  lighted  lamps, 
fruits,  betel,  butter,  milk,  rich  apparel,  ornaments  of 
gold  and  silver,  and  a thousand  other  articles  of  which 
their  sacrifice  and  offering  consist. 

The  nave  of  the  temple  is  sometimes  arched  with 
brick,  but  generally  with  a ceiling  constructed  of  large 
and  massy  blocks,  supported  by  pillars  of  hewn  stone 
rising  from  the  floor,  the  capitals  of  which  are  compo- 
sed of  two  other  solid  stones,  which  cross  each  other 
and  support  rafters  of  the  same  materials,  which  also 
extend  crosswise  through  the  whole  length  and  breadth 
of  the  ceiling.  Upon  these  rafters  are  placed  other  hewn 
stones,  flatter  and  broader,  with  which  the  temple  is 
roofed.  The  chinks  are  stopped  with  good  cement  to 
keep  out  the  water. 

The  scarcity  of  timber  in  India  may  probably  ac- 
count for  its  being  never  used  in  the  construction  of 
their  temples.  Perhaps  also  the  ambition  of  having  solid 
and  durable  edifices  has  determined  them  to  use  only 

VoL.  II.  U 


151 


TEMPLES. 


brick  and  stone.  But,  it  is  certain  that  wood  is  no  where 
employed  in  a Hindu  temple  but  for  the  doors. 

The  sanctuary  or  receptable  of  the  idols  is  generally 
constructed  with  a dome.  The  whole  building  is  low, 
no  doubt  from  the  difficulty  of  finding  stones  adapted 
to  the  length  of  column  necessary  for  the  support  of  the 
roof.  The  proper  proportion  of  height  is  therefore  defi- 
cient in  the  Hindu  temples ; which,  being  added  to  the 
want  of  circulation  of  air,  by  the  narrowness  of  the 
doors,  often  occasions  unpleasant  consequences  to  those 
who  frequent  them. 

If  we  combine  with  these  horrors,  the  infectious  efflu- 
via arising  from  the  smell  of  decayed  flowers,  burning 
lamps,  libations  of  oil  and  melted  butter,  added  to  the 
nink  perspiration  of  a multitude  squeezed  together  in 
such  a place,  we  may  form  some  idea  of  the  stench 
which  exhales  from  the  shrines  of  the  deities  of  India. 

The  horrid  filth,  too,  in  which  these  divinities  are 
kept,  cannot  fail  to  be  disgusting  to  unpractised  eyes. 
It  would  be  difficult  to  imagine  any  thing  more  hideous 
than  their  appearance.  They  are  generally  represented 
in  frightful  or  ridiculous  attitudes ; but  no  distinguish- 
ing feature  can  be  perceived,  on  account  of  the  dark  hue 
they  contract  by  being  perpetually  daubed  with  oil  and 
melted  butter,  mixed  with  other  ingredients.  They  have 
the  same  custom  of  blackening  the  triumphal  cars,  which 
are  every  where  seen  transporting  the  idols  through  the 
streets,  in  their  processions  ; but  this  dingy  and  filthy 
appearance  is  admired,  as  proceeding  from  the  frequent 
oblations  of  butter  and  oil,  to  which  they  give  the  name 
of  Xivetiam  or  consecration.  Without  this,  objects  of 
worship  could  not  be  consecrated ; for  no  statue  or  image 
can  be  exhibited  to  public  adoration  until  the  Purohita 


TEMPLES. 


155 


Brahman  has  invoked  into  it  the  Divinity,  by  virtue  of 
his  mantras,  and  has  imbued  it  with  the  Nivetiam  by 
drenching  it  with  oil  and  liquid  butter. 

Something  analogous  to  this  practice  may  be  observ- 
ed in  the  Holy  Scripture.  Thus  Jacob,  after  his  dream, 
“ rose  up  early  in  the  morning,  and  took  the  stone  that 
“ he  had  put  for  his  pillows,  and  set  it  up  for  a pillar, 
“ and  poured  oil  upon  the  top  of  it*.”  And  afterwards, 
in  alluding  to  it,  the  angel  says  to  him  : “ I am  the  God 
“ of  Bethel,  where  thou  anointedst  the  pillar,  and  where 
“ thou  vowedst  a vow  unto  mef.”  Libations  of  oil 
were  employed  in  the  same  manner,  by  many  ancient 
nations,  in  the  consecration  of  living  and  inanimate  ob- 
jects. 

But  to  return  to  the  Hindu  temples.  Besides  the  idols 
in  the  interior  or  sanctuary,  other  objects  of  worship  are 
set  up  in  different  parts,  sculptured  on  the  pillars  which 
support  the  building  ; and  on  the  walls. 

In  the  outer  court,  the  niches,  in  which  the  images  of 
men  or  animals  are  set,  have  the  front  filled  with  figures 
bearing  allusion  to  their  fables,  or  with  the  most  mon- 
strous obscenities.  The  principal  walls  without,  which 
are  of  strength  proportioned  to  the  rest  of  the  building, 
are  likewise  covered  with  them,  in  some  instances,  all 
around. 

Some  of  these  idols,  and  in  particular  the  principal 
one  which  resides  in  the  sanctuary,  are  clothed  with  va- 
luable garments,  and  adorned  with  jewels  of  great  price. 
A golden  or  silver  crown  is  never  w^anting,  or  rays  of 
glory  of  the  same  metal,  for  their  heads.  In  the  great 
temples  these  oraments  are  enriched  with  precious  stones, 


* Gen.  xxviii.  18. 


t Gen.  xxxi.  13. 


156 


TEMPLES. 


encreasing  their  value  to  many  thousand  pagoda  coins. 
But  all  this  finery,  lavished  on  such  hideous  forms,  tends 
only  to  make  them  more  horrid  ; and  what  still  increases 
their  deformity,  is  the  eyes,  mouth,  nose,  and  ears  of 
gold  and  silver,  which  are  frequently  stuck  upon  their 
sooty  heads. 

On  the  outside  of  the  temple,  opposite  to  the  door  of 
entrance  and  at  a small  disUince,  there  is  commonly  a 
pillar  of  granite  erected,  of  an  octagonal  shape,  cut  from 
a single  block,  sometimes  forty  or  fifty  feet  in  height. 
It  is  inserted  in  a huge  pedestal,  formed  of  one  or  more 
pieces  of  free- stone.  Its  base  is  square,  and  has  seve- 
ral figures  sculptured  on  it.  The  capital  of  the  column 
terminates  in  a square,  from  the  corners  of  which  small 
bells  are  commonly  hung.  On  the  middle  of  this  square, 
at  the  summit  of  the  column,  there  is  a sort  of  grate  on 
which  incense  is  sometimes  burned  ; but  they,  more 
commonly,  have  lighted  lamps. 

High  columns  of  this  kind  are  frequently  met  with 
on  the-  highvA^ays  ; and  where  they  stand,  in  desert  places, 
the  devotees  in  the  neighbourhood  keep  the  lamps  occa- 
sionally burning  on  the  tops. 

I am  led  to  believe  that  these  lofty  pillars,  which  are 
always  placed  towards  the  east,  are  erected  in  honour  of 
fire,  or  rather  of  the  sun,  the  brightest  emblem  of  that 
element.  In  the  festival  of  Divuligav,  formerly  descri- 
bed, which  appears  to  be  instituted  in  honour  of  the  fire, 
many  lamps  are  lighted  on  the  tops  of  the  pillars,  as  long 
as  the  festival  continues.  Sometimes  they  are  wholly  in 
a blaze,  by  wrapping  many  pieces  of  new  cloth  round 
the  column,  and  setting  them  on  fire. 

I'here  are  some  celebrated  temples,  whose  income  is 
sufficient  to  maintain  several  thousand  persons,  emplo}'ed 


TEMPLES. 


157 


in  the  various  functions  of  idolatrous  worship.  These 
are  of  various  casts,  tliough  the  greater  number  are 
Brahmans. 

Of  these  various  ministers  of  the  temples,  the  sacri- 
ficers  occupy  the  first  rank.  They  may  be  either  Brah- 
mans, or  of  any  other  cast ; for,  in  some  temples,  under 
certain  circumstances,  even  Pariahs  assume  the  office  of 
sacrificers.  This  I know  to  be  the  case  in  a celebrated 
temple  in  the  Mysore,  called  Melcota,  at  a solemn  festi- 
val celebrated  there  every  year.  The  Pariahs,  on  that 
occasion,  are  the  first  to  enter  into  the  sanctuary  of  the 
temple,  with  offerings  to  the  idol ; and  the  Brahmans  do 
not  begin  till  they  have  ended. 

The  oblations  or  sacrifices  offered  in  most  of  the  Hin- 
du temples  consist  of  the  simple  productions  of  nature, 
such  as  boiled  rice,  flowers,  fruits,  and  the  like,  but 
above  all  of  lamps,  of  which  many  thousands  are  some- 
times seen  burning  in  the  temple.  They  feed  them  with 
butter,  in  preference  to  oil. 

The  Hindu  priests  regularly  offer  up  sacrifice  twice 
every  day,  evening  and  morning.  They  always  begin 
the  ceremony  by  washing  the  idol  that  is  the  object  of 
it.  The  water  used  is  brought  from  the  river  or  tank, 
with  processional  pomp  and  state.  In  some  great  pago- 
das, it  is  brought  on  the  backs  of  elephants,  escorted  by 
many  of  the  Brahmans  and  other  ministers  of  the  temple, 
preceded  by  the  musicians  and  dancers  belonging  to  it. 

In  smaller  temples,  the  Brahmans  themselves  bring  it 
morning  and  evening,  on  their  heads,  in  copper  pitchers, 
attended  by  the  music,  the  dancing  girls,  and  other  as- 
sistants. I'he  water,  so  set  apart  for  washing  the  idols, 
is  called  Tirtham,  or  holy  water. 


158 


TEMPLES. 


When  the  sacrificer  has  washed  the  images,  he  offers 
up  the  sacrifice ; the  material  of  which  is  generally- 
brought  by  the  votaries. 

Two  things  are  indispensably  necessary  to  the  sacri- 
ficer in  performing  the  ceremony  : several  lighted  lamps, 
and  a bell,  which  he  holds  in  his  left  hand  during  the 
whole  time,  W'hile,  with  his  right  hand,  he  offers  his  ob- 
lation to  the  gods,  and  adorns  them  with  flowers  ; im- 
printing on  their  foreheads,  and  various  parts  of  their 
bodies,  some  of  the  marks  which  the  Hindus  are  accus- 
tomed to  apply  to  themselves,  with  sandal  wood  and  cow- 
dung  ashes.  The  followers  of  Vishnu,  in  this  case,  im- 
press on  their  idols  the  figure  of  the  jVama.  All  the 
sacrifices  are  accompanied  with  mantras  suited  to  the 
circumstances,  and  with  innumerable  bows  and  gesticu- 
lations, the  most  of  which  would  appear  exceedingly  ri- 
diculous to  a European. 

During  the  actual  performance  of  the  sacrifice,  the 
priest  is  quite  alone  in  the  sanctuary,  the  door  of  which 
he  closes.  The  unholy  multitude  remain  in  the  nave, 
silently  waiting  till  he  has  done.  What  he  does  they 
cannot  know,  only  hearing  the  sound  of  his  bell.  The 
whole  ceremony  is  performed  with  the  utmost  rapidity, 
and  with  no  signs  of  reverence  or  awe. 

When  it  is  over,  he  comes  out,  and  distributes  part 
of  the  articles  which  had  been  offered  to  the  idols.  This 
is  received  as  something  holy,  and  is  eaten  immediately, 
if  it  be  fruit,  rice,  or  any  article  of  food.  If  flowers,  they 
stick  them  in  their  turbans  ; and  the  girls  entwine  them 
in  their  hair.  Last  of  all,  the  priest  takes  some  of  the 
Tirtham,  or  holy  water,  in  the  hollow  of  his  hand,  which 
is  drank  bv  those  who  can  reach  it ; after  which  the  as- 
sembly  breaks  up. 


TEMPLES. 


159 


Next  to  the  Sacrificers,  the  most  important  persons 
obout  the  temples  are  the  dancing  girls,  who  call  them- 
selves Deva-dasi^  servants  or  slaves  of  the  gods ; but 
they  are  known  to  the  public  by  the  coarser  name  of 
strumpets.  Their  profession,  indeed,  requires  of  them 
to  be  open  to  the  embraces  of  persons  of  all  casts  ; and, 
although  originally  they  appear  to  have  been  intended 
for  the  gratification  of  the  Brahmans  only,  they  are  now 
obliged  to  extend  their  favours  to  all  who  solicit  them. 

Such  are  the  loose  females  who  are  consecrated  in  a 
special  manner  to  the  worship  of  the  gods  of  India. 
Every  temple,  according  to  its  size,  entertains  a band  of 
them,  to  the  number  of  eight,  twelve,  or  more.  The 
service  they  perform  consists  of  dancing  and  singing. 
The  first  they  execute  with  grace,  though  with  lascivi- 
ous attitudes  and  motions.  Their  chanting  is  generally 
confined  to  the  obscene  songs  which  relate  to  some  cir- 
cumstance or  other  of  the  licentious  lives  of  their  gods. 

They  perform  their  religious  duties  at  the  temple  to 
which  they  belong,  twice  a-day,  morning  and  evening. 
They  are  also  obliged  to  assist  at  ail  the  public  ceremo- 
nies, which  they  enliven  with  their  dance  and  merry 
song.  As  soon  as  their  public  business  is  over,  they 
open  their  cells  of  infamy, « and  frequently  convert  the 
temple  itself  into  a stew. 

They  are  bred  to  this  profligate  life  from  their  infancy. 
They  are  taken  from  any  cast,  and  are  frequently  of  re- 
spectable birth.  It  is  nothing  uncommon  to  hear  of 
pregnant  women,  in  the  belief  that  it  will  tend  to  their 
happy  delivery,  making  a vow,  with  the  consent  of  their 
husbands,  to  devote  the  child  then  in  the  womb,  if  it 
should  turn  out  a girl,  to  the  service  of  the  Pagoda. 
And,  in  doing  so,  they  imagine  they  are  performing  a 


160 


TEMPLES. 


meritorious  duty.  The  infamous  life  to  which  the  daugh- 
ter is  destined  brings  no  disgrace  on  the  family. 

These  prostitutes  are  the  only  females  in  India  who 
may  learn  to  read,  to  sing,  and  to  dance.  Such  accom- 
plishments belong  to  them  exclusively,  and  are,  for  that 
reason,  held  by  the  rest  of  the  sex  in  such  abhorrence, 
that  every  virtuous  woman  would  consider  the  mention 
of  them  as  an  affront. 

These  performers  are  supported  out  of  the  revenues 
of  the  temple,  of  which  they  receive  a considerable  share. 
But  their  dissolute  profession  is  still  more  productive. 
In  order  to  stimulate  more  briskly  the  passion  which 
their  lewd  employment  is  intended  to  gratify,  they  have 
recourse  to  the  same  ai'tifices  as  are  used  by  persons  of 
their  sex  and  calling  in  other  countries.  Perfumes,  ele- 
gant and  attractive  attire,  particularly  of  the  head,  sweet- 
scented  flowers  intertwined  with  exquisite  art  about  their 
beautiful  hair,  multitudes  of  ornamental  trinkets  adapt- 
ed with  infinite  taste  to  the  different  parts  of  the  body,  a 
graceful  carriage  and  measured  step,  indicating  luxurious 
delight ; such  are  the  allurements  and  the  charms  which 
these  enchanting  syrens  display  to  accomplish  their  se- 
ductive designs. 

From  infancy  they  are  instructed  in  the  various  modes 
of  kindling  the  fire  of  voluptuousness  in  the  coldest 
hearts ; and  they  well  know  how  to  vary  their  arts,  and 
adapt  them  to  the  particular  disposition  of  those  whom 
they  wish  to  seduce. 

At  the  same  time,  notwithstanding  their  alluring  de- 
meanor, they  cannot  be  accused  of  those  gross  inde- 
cencies which  are  often  publicly  exhibited  by  women  of 
their  stamp  in  Europe ; particularly  the  exposure  of  the 
person,  and  the  lascivious  airs  which  one  would  think 


TEMPLBS. 


161 


capable  of  inspiring  the  most  determined  libertine  with 
disgust ; on  the  eontrary,  of  all  the  women  in  India,  the 
common  girls,  and  particularly  the  dancers  at  the  tem- 
ples, are  the  most  decently  clothed.  They  are  so  nice 
in  covering  every  part  of  the  body,  as  to  have  the  ap- 
pearance of  being  aft'ectedly  precise,  or  as  if  they  intend- 
ed, by  the  contrast  with,  the  more  open  attire  of  other 
dames,  to  excite  more  strongly  the  passion  which  they 
wished  to  inspire,  by  carefully  veiling  a part  of  the 
charms  which  it  covets. 

Neither  can  they  be  reproached  with  that  impudent 
assurance  exhibited  in  public  by  the  Messalinas  of  Eu- 
rope. Shameless  as  the  dancing  girls  of  India  appear 
to  be,  they  will  not  venture,  upon  any  occasion,  to  stop 
a man  in  the  streets,  or  to  take  any  indecent  liberty  in 
public.  And,  on  the  other  hand,  a man  who  would  take 
such  liberties,  even  with  a prostitute,  so  far  from  being 
applauded,  or  joked  with,  by  the  spectators,  as  happens 
in  some  other  countries,  would  be  obliged  to  hide  his 
head  for  shame,  and  would  be  treated  with  marks  of  in- 
dignation. 

Relaxed  as  the  manners  of  the  Hindus  are,  they  know 
how  to  observe,  in  public,  that  decorum  which  every 
class  of  people  owes  to  another,  in  the  intercourse  of 
life ; and  which  are  never  violated,  with  impunity,  but 
in  nations  arrived  at  the  last  degree  of  corruption. 

After  the  Dancing  Women,  the  next  order  of  per- 
sons employed  in  the  service  of  the  temples  is  that  of 
the  Players  on  Musical  Instruments.  Every  Pagoda, 
of  any  note,  has  a band  of  Musicians ; who,  as  well  as 
the  dancers,  are  obliged  to  attend  at  the  temple  twice 
every  day,  to  make  it  ring  witli  their  discordant  sounds 

VoL.  II.  X 


162 


TEMPLES. 


and  inharmonious  airs.  They  are  also  obliged  to  iTSsisc 
at  all  public  ceremonies  and  festivals,  to  enliv^en  them 
with  their  music ; and  they,  likewise,  are  paid  from  the 
revenue  of  the  temple. 

Their  band  generally  consists  of  wind  instruments, 
resembling  clarionets  and  hautboys ; to  which  they  add 
cymbals  and  several  kinds  of  drums.  They  produce, 
out  of  these  instruments,  a confusion  of  sharp  and  pierc- 
ing sounds,  little  suited  to  please  a European  ear.  They 
are  acquainted,  however,  with  music  in  two  parts.  In- 
termixed w'ith  the  instruments,  they  have  always  a bass 
and  a high  counter;  the  first  of  w^hich  is  produced  by 
blowing  into  a kind  of  tube,  widened  below,  and 
yielding  an  uninterrupted  and  uniform  stream  of  sound 
resembling  the  braying  of  a wade  horn. 

Part  of  the  musicians  execute  the  vocal  part,  and 
sing  hymns  in  honour  of  the  gods.  The  Brahmans, 
and  other  devotees,  sometimes  join  in  the  chorus,  and 
sometimes  sing,  separately,  airs  or  other  sacred  pieces 
of  their  own  composition. 

The  Dancing  Women,  the  Singers,  and  the  Instru- 
mental Performers  relieve  one  another,  by  taking  up 
their  several  parts,  in  rotation,  to  the  close  of  the  cere- 
mony ; which  is  often  terminated  by  a procession  around 
the  temple  ; whilst,  night  and  morning,  the  jovial  girls 
fail  not  to  perform  the  Arati  over  the  idols  of  the  tem- 
ple, for  the  purpose  of  averting  the  fatal  influence  of  the 
looks  and  glances  of  envious  or  evil-minded  persons ; 
the  gods  themselves  not  being  exempt  from  tliat  species 
of  incantation. 

In  the  band  of  musicians  belonging  to  each  temple, 
the  most  conspicuous  performer  of  all  is  the  Nahtuva 
or  iSahtuva^  who  beats  time.  He  does  it  by  tapping  wi,th 


TEMPLES. 


1€3 


his  fingers  On  each  side  of  a sort  of  drum  tightly  braced. 
As  he  beats,  his  head,  shoulders,  arms,  and  every  mus- 
cle of  his  frame,  are  in  motion.  He  rouses  the  musi- 
cians with  his  voice,  and  animates  them  with  his  ges- 
tures ; and,  at  times,  he  appears  agitated  with  violent 
convulsions. 

To  a European  ear,  as  we  have  already  remarked, 
the  vocal  and  instrumental  music  of  the  Hindus  would 
appear  equally  contemptible.  Yet  they  have  a Gamut 
like  ours,  composed  of  seven  notes ; and  they  are  taught 
music  methodically.  They  a^e  likewise  expert  in  keep- 
ing time,  and  they  have  also  our  variety  of  keys. 

In  their  Vocal  Music,  a monotonous  dulness  prevails; 
and,  in  the  Instrumental,  they  produce  nothing  but  harsh, 
shaq),  and  piercing  sounds,  which  would  shock  the  least 
delicate  ear. 

But,  although  the  Hindu  music,  when  compared  with 
the  European,  does  not  deserve  the  name,  I conceive 
that  we  have  degraded  it  beneath  its  humble  deserts. 
European  ears  and  musicians  are  by  no  means  impartial 
judges.  To  appreciate  their  music  rightly,  we  ought  to 
go  back  two  or  three  thousand  years,  and  place  ourselves 
in  those  remote  ages  when  the  Druids  and  other  leaders 
of  the  popular  belief  in  the  greater  part  of  Europe,  used, 
in  their  rites,  nothing  but  dismal  and  horrid  shrieks,  and 
had  no  instrumental  music  but  what  was  produced  by 
clashing  one  plate  of  metal  against  another,  by  beat- 
ing on  a stretched  skin,  or  raising  a dull  and  dron- 
ing sound  from  a horn  or  a rude  instrument  of  twisted 
bark. 

Wc  ought  to  recollect  that  the  Hindus  have  never 
had  the  thought  of  bringing  any  thing  to  perfection  ; and 
that,  in  science,  arts,  and  manufactures,  they  have  re- 


164 


TEMPLES. 


niained  stationary  at  the  point  where  they  were  two  or 
three  thousand  years  ago.  Their  musicians,  in  those 
remote  ages,  were  as  skilful  as  those  of  the  present  time. 
But  if  we  compare  the  Hindu  music,  as  we  now  hear 
it,  with  that  of  Europe,  as  it  was  two  or  three  thousand 
years  ago,  1 have  no  doubt  tliat  the  former  would  take- 
high  precedence  over  all  others  in  a similar  stage  of  so- 
ciety. 

The  Gamut  has  been  known  to  the  Hindus  from  the 
earliest  times ; and  it  is  probable  that  it  has  been  bor- 
rowed from  them  by  the  other  nations  who  now  use  it. 
It  is  but  in  modern  times  that  it  has  been  introduced  in- 
to Europe  by  the  Benedictine  Monk  Guido  Aretino, 
who  adapted  it  to  the  seven  signs,  ut,  re,  mi,  fa,  sol,  la, 
sa,  which  are  the  first  syllables  of  some  words  contained 
in  the  first  strophe  of  the  Latin  liymn  composed  in  ho- 
nour of  St.  John  the  Baptist,  which  runs  thus : 

1 i 

“ Ut  queant  laxis  resonare  fibris 

3 4 

“ Mira  gestorum  famuli  tuorum, 

5 6 

“ Solve  polluii  labii  reatum, 

7 

“ Sancte  Joannes  1” 

The  gamut  of  the  Hindus  is  exactly  the  same  as  ours, 
being  composed  of  the  same  number  of  notes,  and  ar- 
ranged in  the  same  way.  It  is  expressed  by  the  signs 
or  syllables  following : 


Sa, 

Ri, 

Ga, 

Ma, 

Pa, 

Da, 

.V/, 

Sa  ; 

Ut, 

re. 

mi, 

fa. 

sol, 

la. 

si, 

ut. 

and  also  Sa, 

M, 

Da, 

Pa, 

Ma, 

Ga, 

Ri, 

Sa  ; 

ut, 

si, 

la, 

sol, 

fa, 

mi. 

re. 

ut: 

TEMPLES. 


165 


The  musicians  of  India  have  no  more  than  three  and  thirty 
tunes ; each  of  which  has  its  particular  name.  Yet,  though 
their  whole  musical  knowledge  is  limited  to  these  thirty- 
three  airs,  there  are  few  that  know  them  all ; and  the 
greater  number  are  not  capable  of  playing  one  half  of 
them. 

All  the  musicians  belonging  to  the  temples  are  taken 
from  the  east  of  Barbers,  one  of  the  lowest  among  the 
Sudras.  The  department  of  wind-instaiments  belongs, 
almost  exclusively,  to  this  cast,  or  to  others  of  a rank 
equally  lo^v  : and,  so  degraded  has  the  employment  be- 
come in  the  eyes  of  the  Hindu  people,  that  no  individual 
of  a respectable  cast  would  condescend  to  put  a wind- 
instrument  to  his  mouth.  But  the  Brahmans  themselves 
disdain  not  to  practice  upon  stringed  instruments : a pre- 
ference which  will  be  afterwards  accounted  for. 

The  expense  of  the  idolatrous  worship  of  the  Hindus 
being  very  considerable,  the  several  Pagodas  have,  ne- 
cessarily, resources  for  defraying  it.  In  several  districts 
they  draw  a sort  of  tithe  out  of  the  produce  of  the  harvest. 
In  other  parts,  they  have  the  absolute  property  of  ex- 
tensive lands,  exempted  from  all  taxation  ; the  produce 
of  which  is  exclusively  assigned  to  those  who  perform 
the  rites  of  the  temple.  Besides,  the  humblest  Pagoda 
is  not  without  great  numbers  of  votaries  and  devotees ; 
who  bring  in  considerable  offerings,  in  money,  trinkets, 
cattle,  provisions,  and  other  articles  ; all  which  are  divi- 
ded amongst  the  functionaries  of  the  temple,  according 
to  their  dignity  and  rank. 

Sometimes  the  revenues  of  a temple,  arising  from  such 
offerings,  have  been  large  enough  to  tempt  the  cupidity 
of  some  of  the  Princes,  particularly  of  the  Moorish  race. 
These  considerate  rulers  have  sometimes  found  it  con- 


■166 


TEMPLES. 


venient  to  lay  hold  of  more  than  one  half  of  the  income 
proceeding  from  the  offerings  made  to  the  temple  by  the 
devotees ; which  they  represented  to  be  but  a fair  in- 
demnification for  their  trouble  in  protecting  the  religion 
of  the  country. 

In  the  several  Pagodas,  the  Brahmans,  who  are  the 
principal  ministers,  omit  no  sort  of  imposture  to  keep 
up  the  popular  credulity,  and  to  allure  votaries  to  the 
worship  of  that  deity  by  which  they  live.  For  this  pur- 
pose, they  resort  to  various  rheans  ; amongst  which  may 
be  enumerated  the  Oracles,  which  they  ascribe  to  their 
deities,  and  the  Miracles  which  they  perform.  The  or- 
acles are  managed  by  some  expert  Brahmans,  who  un- 
derstand this  sort  of  roguery,  and  contrive  to  introduce 
some  person  within  the  images,  which  are  generally  hol- 
low, or  conceal  themselves  hard  by  so  as  not  to  be  ob- 
served, and,  from  tliat  concealment,  harangue  the  mul- 
titude ; all  of  whom  firmly  believe  that  it  is  the  image 
itself  that  speaks,  and  therefore  listen  to  the  oracular  ad- 
monition with  awful  silence.  The  impostors  who  carr\' 
on  this  deception,  sometimes  take  upon  themselves  to 
predict  future  events,  but  in  so  obscure  and  ambiguous 
a M^ay,  that,  however  the  issue  may  turn  out,  they  may 
always  have  it  in  their  power  to  make  it  accord  with 
their  predictions. 

But  the  most  successful  artifice  is  generally  in  causing 
complaints  to  be  made  to  the  idol,  that  the  number  of 
his  votaries  and  the  value  of  their  offerings  are  decreas- 
ing. They  represent  him  as  saying,  in  reply,  that  if  the 
zeal  of  the  people  does  not  wax  warmer,  and  the  offer- 
ings increase,  instead  of  falling  off,  he  will  quit  the 
temple,  abandon  a people  so  ungrateful  for  his  protec- 


TEMPLES. 


161 


tion,  and  retire  into  some  other  country  where  he  will 
be  better  received. 

At  other  times  the  priests  put  the  idols  in  irons,  chain- 
ing their  hands  and  feet.  They  exhibit  them  to  the 
people  in  this  humiliating  state,  into  which  they  tell  them 
they  have  been  brought  by  rigorous  creditors,  from 
whom  their  gods  had  been  obliged,  in  times  of  trouble, 
to  borrow  money  to  supply  their  wants.  They  declare 
that  the  inexorable  creditors  refuse  to  set  the  god  at  li- 
berty until  the  whole  sum,  with  interest,  shall  have  been 
paid.  The  people  come  forward,  alarmed  at  the  sight 
of  their  divinity  in  irons ; and,  thinking  it  the  most  me- 
ritorious of  all  good  works  to  contribute  to  his  deliver- 
-ance,  they  raise  the  sum  required  by  the  Brahmans  for 
that  purpose  ; and  this  being  settled,  the  chains  are  soon 
dissolved  and  the  idol  restored  to  liberty. 

In  some  famous  temples,  such  as  that  of  Tirupatiy 
they  make  use  of  silver  chains,  instead  of  iron,  when  it 
is  necessary  to  put  the  idol  under  restraint. 

Another  sort  of  imposture  is  often  practised  by  the 
Brahmans  in  many  parts  ; which  consists  in  announcing 
to  the  people,  and  making  them  believe,  that  the  idol  is 
afflicted  with  a dreadful  malady,  brought  on  by  the  vex- 
ation of  perceiving  the  devotion  of  the  people  and  their 
former  confidence  abating  from  day  to  day.  In  such 
cases,  the  idol  is  sometimes  taken  down  from  the  pedes- 
tal, and  placed  at  the  door  of  the  pagoda,  where  they 
rub  his  forehead  and  temples  with  various  drugs.  They 
set  before  him  all  sorts  of  potions  and  medicines,  shew- 
ing the  most  earnest  endeavours  to  cure  him  by  these 
ordinary  means : but  all  the  resources  of  art  proving 
useless,  while  the  disorder  continues  to  increase,  the 
Brahmans  send  out  their  emissaries  to  all  parts  to  spread 


16S 


TEMPLES. 


the  afflicting  news.  An  ignorant  and  stupid  people  im- 
plicitly believes  in  the  ridiculous  imposture,  and  hastens 
with  gifts  and  offerings.  The  deity,  beholding  such 
proofs  of  reviving  piety  and  confidence,  feels  himself  in- 
stantly relieved  from  his  melancholy,  and  resumes  his 
station. 

The  Brahmans  who  direct  the  public  worship,  fre- 
quently resort  to  another  species  of  trick,  equally  gross 
as  the  former,  for  the  purpose  of  inspiring  a salutary  fear 
of  the  idol,  and  of  attracting  ample  donations  to  his 
temple.  This  is  effected  by  representing  their  god  as 
enraged  against  certain  individuals  who  have  offended 
him,  into  whose  bodies  he  has  sent  a Pisaclia  or  demon, 
to  avenge  his  insulted  honour  upon  them  by  every  spe- 
cies  of  torment. 

Persons  accordingly  appear,  wandering  about  in  all 
parts  of  the  country,  exhibiting,  by  dreadful  convulsions 
and  contortions,  every  symptom  of  being  possessed  by 
the  e\  il  spirit.  Well  instructed  in  their  art,  they  tell  a 
marvellous  story,  wherever  they  go,  of  some  god  or 
other,  to  whom  they  are  obnoxious,  having  sent  a fiend 
to  dwell  within  them  and  to  torment  them.  To  prove 
that  it  is  really  a wicked  demon  that  haunts  them,  they 
babble  in  various  languages,  of  which  they  have  had  a 
previous  smattering,  but  which  now  appears  to  be  the 
immediate  inspiration  of  the  demon  who  resides  within 
them.  They  publicly  devour  all  sorts  of  meat,  drink 
inebriating  liquors,  and  openly  violate  the  most  sacred 
rules  of  their  cast.  All  these  transgressions  are  laid  to 
the  charge  of  the  devil  that  possesses  them ; and  no 
blame  attaches  to  the  unwilling  instrument.  The  peo- 
ple, before  whom  these  impostures  are  exhibited,  unsus- 
picious of  the  fraud,  are  filled  with  dismay ; and  pros- 


TEMPLES. 


169 


trate  themselves  before  the  evil  spirit,  with  sacrifice 
and  oblations,  to  render  him  innoxious.  Whatever  he 
asks  they  bring.  They  give  him  to  eat  and  to  drink 
abundantly  ; and,  when  he  leaves  them,  they  accompany 
him  with  pomp  and  with  the  sound  of  instruments,  till 
he  arrives  at  some  other  place,  where  he  plays  the  same 
game,  and  finds  as  silly  dupes.  In  the  lucid  moments, 
which  he  can  easily  command,  he  exhorts  the  crowds 
of  spectators  to  profit  by  the  awful  example  before  them, 
to  ha\e  more  regular  confidence  in  that  god  by  whom 
he  himself  has  been  so  grievously  punished,  to  conciliate 
his  friendship  by  offerings  and  gifts,  that  they  may  not 
be  subject  to  the  same  severe  punishments  which  have 
befallen  him  for  his  defects  in  piety  and  faith. 

Another  contrivance  of  the  Brahmans,  employed  with 
no  less  success,  consists  in  the  public  testimony  they 
give  to  a vast  number  of  pretended  miracles  wrought  by 
the  god  of  their  temple,  in  favour  of  numerous  votaries, 
who  have  shewn  their  faith  in  him,  and  brought  him 
abundant  offerings.  These  miracles  comprehend  the 
cure  of  all  sorts  of  disease  ; of  the  blind  who  have  re- 
gained their  sight ; the  lame  who  have  recovered  their 
limbs  ; and  the  dead  who  have  been  raised. 

But  the  miracle  which  takes  precedence  of  all  others, 
and  is  always  listened  to  with  the  highest  delight  and 
admiration,  is  the  fecundity  conferred  on  numbers  of 
women,  who  remained  in  a barren  state,  till  their  prayers 
and  their  offerings  obtained  from  their  divinity  the  gift 
of  children.  We  have  seen  that  sterility  in  India  is 
accounted  a curse,  and  that  a childless  woman  is  always 
despised. 

In  fact,  there  is  no  country  on  earth  where  population 
is  so  much  encouraged  as  amongst  the  Hindus.  Their 

VoL.  IL  Y 


170 


TEMPLES. 


domestic  institutions  are  in  this  respect  pre-eminent  over 
those  of  other  nations,  who  are  vaunted  as  at  the  very 
summit  of  civilization,  although  they  have,  in  reality, 
sunk  to  the  lowest  degree  of  vice,  by  the  love  of  luxury, 
the  thirst  after  distinction  and  wealth,  or  other  propensi- 
ties not  less  despicable  .in  the  eyes  of  the  philosopher; 
which  have  driven  a vast  number  of  their  most  distin- 
guished members  to  the  horrid  necessity  of  resisting 
nature  in  the  most  general,  most  invariable,  and  also  the 
sweetest  of  her  inspirations ; by  opposing  meditated 
obstaeles  to  her  principle  of  propagation,  and  sometimes 
even  by  means  which  cannot  be  alluded  to  without  dis- 
gust. 

The  Hindus,  on  the  other  hand,  consider  a man  to  be 
rich  only  in  proportion  to  the  number  of  his  children. 
However  numerous  a man’s  family  may  be,  he  ceases 
not  to  offer  prayers  for  its  increase.  A fruitful  wife  is 
the  highest  blessing,  in  the  eyes  of  a Hindu ; and  no 
misery  can  be  compared  with  that  of  a barren  bed. 

The  children  become  useful  at  an  early  age.  At  five 
or  six  years  old  they  tend  the  smaller  animals.  Those 
that  are  stouter,  or  a little  more  advanced,  take  care  of 
the  cows  and  oxen  ; whilst  the  adult  assist  their  fathers 
in  agricultural  labour,  or  in  any  other  way  in  which  they 
can  afford  Comfort  to  the  authors  of  their  being. 

Superstition  has  a powerful  influenee  in  keeping  up 
this  vehement  desire  of  having  children,  which  prevails 
among  the  Hindus  ; for,  according  to  their  maxims,  the 
greatest  misery  that  can  betide  any  man  is  to  be  destitute 
of  a son,  or  a grandson,  to  take  charge  of  his  obsequies. 
In  such  a state  he  cannot  look  for  a happy  world  here- 
after. 


TEMPLES. 


471 


in  pursuance  of  this  system,  we  see  their  barren  women 
continually  running  from  temple  to  temple,  ruining 
themselves  frequently  by  the  extravagance  of  their  dona- 
tions to  obtain  from  the  ruling  divinities  the  object  of 
their  ardent  desires.  The  Brahmans  have  turned  the 
popular  credulity  on  this  point  to  good  account ; and 
there  is  no  considerable  temple,  whose  residing  deity  does 
not,  amongst  many  other  miracles,  excel  in  that  of  cur- 
ing barrenness  in  women. 

There  are  some  temples,  however,  of  greater  celebrity 
than  others  in  this  way,  to  which  women  in  that  state 
resort  in  preference.  Such  is  that  famous  one  of  Tiru- 
pati  in  the  Carnatic.  Sterile  women  frequent  it,  in 
crow'ds,  to  obtain  children  from  the  God  Vencata  Ra- 
mana  who  presides  there.  On  their  arrival,  they  apply, 
first  of  all,  to  the  Brahmans,  to  whom  they  disclose  the 
nature  of  their  pilgrimage  and  the  object  of  their  vows. 
The  Brahmans  prescribe  to  the  credulous  women  to 
pass  the  night  in  the  temple,  in  expectation  that,  by  their 
faith  and  piety,  the  resident  god  may  visit  them  and 
render  them  prolific.  In  the  silence  and  darkness  of 
the  night,  the  Brahmans,  as  the  vicegerents  of  the  god, 
visit  the  women,  and  in  proper  time  disappear.  In  the 
morning,  after  due  inquiries,  they  congratulate  them  on 
the  benignant  reception  they  have  met  with  from  the 
god ; and,  upon  receiving  the  gifts  which  they  have 
brought,  take  leave  of  them,  wdth  many  assurances  that 
the  object  of  their  vow^s  will  speedily  be  accomplished. 

The  women,  having  no  suspicion  of  the  roguerj'  of  the 
Brahmans,  go  home  in  the  full  persuasion  that  they  have 
had  intercourse  w ith  the  divinity  of  the  temple,  and  that 
the  god  who  has  deigned  to  visit  them  must  have  re- 
moved all  impediments  to  their  breeding. 


172 


TEMPLES. 


There  are  many  other  excesses,  still  more  extrava- 
gant, to  which  the  credulity  and  superstitious  bias  of 
the  Hindus  have  led  theni,  in  this  particular.  Among 
many  examples  of  this  kind  which  I could  mention,  I 
shall  take  notice  of  one  only  ; which  some  of  my  readers 
will  find  as  much  difficulty  in  believing  as  I do  in  re- 
lating it : so  repugnant  it  is  to  all  decency  and  modesty ; 
though  I know  it  to  be  true.  • 

At  about  ten  leagues  to  the  southward  of  Seringapa- 
tarn,  there  is  a village  called  Nanjanagud,  where  there  is 
a temple,  famous  over  all  the  Mysore.  Amongst  the 
numbers  of  votaries,  of  every  cast,  who  resort  to  it,  a 
great  proportion  consists  of  barren  women,  who  bring 
offerings  to  the  god  of  the  place,  and  pray  for  the  gift  of 
fruitfulness  in  return.  But  the  object  is  not  to  be  ac- 
complished by  the  offerings  and  prayers  alone,  the  dis- 
gusting part  of  the  ceremony  being  still  to  follow.  On 
retiring  from  the  temple,  the  woman  and  her  husband 
repair  to  the  common  sewer,  to  which  all  the  pilgrims 
resort  in  obedience  to  the  calls  of  nature.  There,  the 
husband  and  wife  collect,  with  their  hands,  a quanti- 
ty of  the  ordure ; which  they  set  apart,  with  a mark 
upon  it,  that  it  may  not  be  touched  by  any  one  else;  and 
with  their  fingers  in  this  condition,  they  take  of  the  wa- 
ter of  the  sewer  in  the  hollow  of  their  hands,  and  drink 
it.  Then  they  perform  ablution,  and  retire. 

In  two  or  three  days,  they  return  to  the  place  of  filth, 
to  visit  the  mass  of  ordure  wffiich  they  left.  They  turn 
it  over  with  their  hands,  break  it,  and  examine  it  in  every 
possible  way  ; and,  if  they  find  that  any  insects  or  ver- 
min are  engendered  in  it,  they  consider  it  a favouraisle 
prognostic  for  the  woman.  But,  if  no  symptoms  of  ani- 
mation are  observed  in  the  mass,  they  depart,  disappoint.- 


TEMPLES. 


173 


cd  and  sorrowful,  being  convinced  that  the  cause  of  bar- 
renness has  not  been  removed. 

But  these  abominable  practices,  detestable  as  they  ap- 
pear, are  not  the  worst  that  the  inordinate  desire  of  hav- 
ing posterity  gives  rise  to  in  India.  There  are  some,  so 
enormously  wicked,  that  every  thing  recorded  in  history 
of  the  debauchery  and  obscenities  that  were  practised 
among  the  Greeks  in  the  temple  of  Venus,  by  the  cour- 
tesans consecrated  to  that  goddess,  sinks  to  nothing  in 
the  comparison. 

There  are  temples,  in  some  solitary  places,  where  the 
divinity  requires  to  be  honoured  with  the  most  unbound- 
ed licentiousness.  He  promises  children  to  the  barren 
women  who  will  lay  aside  the  most  inviolable  rules  of 
decency  and  shame,  and,  in  honour  of  him,  submit  to 
indiscriminate  embraces. 

An  annual  festival  is  held,  in  the  month  of  January, 
at  those  infamous  sinks  of  debauchery ; where,  I need 
not  say,  great  numbers  of  the  libertines  of  both  sexes 
assemble,  from  all  quarters.  Besides  barren  wives,  who 
come  in  quest  of  issue,  by  exposing  their  persons,  some 
of  them  having  bound  themselves  by  a vow  to  grant 
their  favours  to  numbers,  many  other  dissolute  women 
alsp  attend,  to  do  honour  to  the  infamous  deity,  by  pros- 
tituting themselves,  openly  and  without  shame,  before 
the  gates  of  his  temple. 

There  is  an  abominable  rendezvous  of  debauchery  of 
this  sort  at  the  distance  of  four  or  five  leagues  ffiom  the 
place  where  I am  now'  writing  these  pages  It  is  on  the 
banks  of  the  Cavery,  in  a desert  place  c.A\\&dLJunjinagati. 
There  is  a mean-looking  Pagoda  there,  in  which  one  of 
these  detestable  idols  resides  who  require  to  be  honour- 
ed by  the  grossest  abominations.  The  January  festival  is 


174 


TEMPLES. 


regularly  celebrated  there  by  great  crowds  of  both  sexes, 
with  all  their  ceremonies  and  vows. 

In  the  district  of  Coimbetur,  near  a village  called  Kari- 
madai^  I have  seen  a temple  of  this  description ; and  it 
was  pointed  out  to  me  that  such  places  of  debauchery 
were  always  situated  in  desert  places,  far  removed  from 
all  habitations. 

We  learn  from  ancient  history,  that  a practice  some- 
what similar  prevailed  among  the  Assyrians  and  Baby- 
lonians ; with  whom,  according  to  Herodotus  and  Stra- 
bo, every  woman  was  obliged  to  make  an  offering  of  her 
person,  once  in  her  life,  in  the  temple  of  Mylitta ; the 
same  as  the  Venus  of  the  Greeks.  But  the  practice  seems 
so  horrid,  and  so  revolting  to  the  feelings  of  our  nature, 
that  some  modem  authors  deny  that  it  ever  existed.  Vol- 
taire, with  others,  rejects  it  as  incredible  and  absurd.  What 
would  lie  have  said,  then,  had  he  lieen  told  of  the  festival 
celebrated  every  year  at  Junjinagati  and  other  places  in 
India?  Does  the  spirit  of  superstition  admit  of  any' 
bounds?  Or  rather  is  there  an  excess  of  any  kind  to 
which  it  is  not  prone  ? The  actual  conduct  of  the  Hin- 
dus, with  regard  to  religious  ceremonies,  is  a living  ex- 
ample of  the  monstrous  aberrations  to  which  human  rea- 
son is  subject,  when  left  to  its  own  information,  or  wiien 
urged  by  the  passions  ; and  affords  a direct  confirmation 
of  the  truth  of  all  that  ancient  history  has  reported,  in  its 
most  daring  and  incredible  flights,  respecting  the  super- 
stitious practices  of  the  idolatrous  nations  of  antiquity. 

I shall,  next,  take  notice  of  another  sort  of  Vows,  very 
common  amongst  the  Hindus ; which  are  absolved  by' 
suffering  mutilation  in  various  ways,  or  by  enduring  bo- 
dily torments.  They  are  generally  undertaken  on  oc- 
casions of  disease,  or  any  other  danger,  from  which  they 


TEMPLES. 


175 


suppose  tliey  can  be  delivered  by  their  efficacy.  One 
of  the  most  common  consists  in  stamping,  upon  the 
shoulders,  chest,  and  other  parts  of  the  body,  with  a red- 
hot  iron,  certain  marks,  to  represent  the  armour  of  their 
gods ; the  impressions  of  which  are  never  effaced,  but 
are  accounted  sacred,  and  are  ostentatiously  displayed  as 
marks  of  distinction. 

A practice  very  common  among  the  devotees  con- 
sists in  laying  themselves  at  their  whole  length  on  the 
ground,  and  rolling  in  that  posture  all  round  the  tem- 
ples, or  before  the  ears  on  which  the  idols  are  placed  in 
solemn  processions.  On  such  occasions,  it  is  curious 
to  sec  the  number  of  enthusiasts  who  roll  in  that  man- 
ner before  the  car,  over  the  roads  and  streets,  during  the 
whole  of  the  procession,  regardless  of  the  stones,  thorns, 
and  other  impediments  w'hich  they  encounter  in  their 
progress,  and  by  which  they  are  mangled  all  over.  It  is 
in  this  class  of  enthusiasts  that  some  individuals  are 
found  so  completely  inspired  by  the  demon  of  a barbarous 
fanaticism,  or  seduced  by  the  first  incitements  of  a deli- 
rious glow,  that  they  roll  themselves  under  the  car  on 
which  the  idols  are  drawn,  and  are  voluntarily  crushed 
under  the  wdieels.  The  surrounding  crowd  of  enthusi- 
asts, so  far  from  trying  to  prevent  this  act  of  devotion, 
loudly  applaud  the  zeiil  of  the  victims,  and  exalt  them 
amongst  the  Gods. 

One  of  the  sev'erest  tests  to  which  the  devotees  of  In- 
dia are  accustomed  to  expose  themselves,  is  that  tvhich 
they  call  in  many  places  Chidi  Mari.  The  name  arises 
from  this  species  of  self- infliction  being  generally  prac- 
tised in  honour  of  the  goddess  Mari-amma  (or  Marima) 
one  of  the  most  wicked  and  sanguinary  of  all  that  are 
adored  m India.  At  many  temples,  consecrated  to  this 


176 


TEMPLES. 


cruel  divinity,  a sort  of  gibbet  is  erected,  with  a pulley 
at  the  arm,  through  which  a line  passes  with  a sharp 
hook  at  the  end.  Those  who  have  vowed  to  undergo 
the  rough  trial  of  Chidi  Mari,  place  themselves  under 
the  gibbet,  from  which  the  rope  and  iron  hook  are  let 
dotvn.  Then,  after  benumbing  the  flesh  of  the  middle 
of  the  back  of  the  votary  by  rubbing  it  very  roughly, 
they  fix  the  hook  into  it ; and,  giving  play  to  the 
other  end  of  the  string,  they  hoist  up  to  the  top  of  the 
gibbet,  the  wretch,  thus  suspended  by  tlie  muscles  of  the 
back.  After  swinging  in  the  air  for  two  or  three  min- 
utes, he  is  let  down  again  ; and  the  hook  being  unfixed, 
he  is  dressed  with  proper  medicines  for  his  wound,  and 
is  dismissed  in  triumph. 

Another  well  known  proof  of  devotion,  to  which  many 
oblige  themselves,  by  vow,  in  cases  of  illness  or  other 
troubles,  consists  in  walking  or  rather  running  over  burn- 
ing coals.  When  this  is  to  be  performed,  they  begin 
by  kindling  a blazing  fire,  and  when  the  flames  expire 
and  all  the  fuel  is  reduced  to  cinders,  the  votaries  com- 
mence their  race,  from  the  midst  of  a puddle  of  earth  and 
water,  which  has  been  previously  prepared  for  the  pur- 
pose ; running  quickly,  over  the  glowing  embers,  till  they 
reach  another  puddle  of  the  same  kind  on  the  other  side 
of  the  fire.  But  notwithstanding  this  precaution,  those 
who  have  a tender  skin  cannot  fail  to  be  grievously  burnt. 

Others,  who  are  unfit  for  the  race,  in  place  of  going 
through  the  fire,  take  a cloth  well  moistened  with  water 
which  they  put  over  their  head  and  shoulders,  and  lift 
up  a chafing-dish  filled  with  live  embers,  which  they 
discharge  over  their  heads.  This  is  called  the  Fire  Bath. 

Another  species  of  torture  submitted  to,  in  the  fulfil- 
ment of  vows,  is  to  pierce  the  cheeks,  through  and 


TEMPLES. 


177 


through,  with  a wire  of  silver,  or  other  metal,  fixed  in 
such  a manner  that  the  mouth  cannot  be  opened  without 
extreme  pain.  This  operation  is  called  locking  the 
mouth,  and  is  often  protracted  through  the  whole  day. 
While  under  this  discipline,  the  votary  repairs  to  the 
temple  which  he  has  come  to  visit,  and  pays  homage  to 
the  god  ; or  w alks  about,  with  ostentation,  amongst  the 
admiring  throng.  There  are  several  temples  frequented 
by  this  species  of  votaries,  in  preference  to  the  Pagoda 
of  Nanjanagud,  before  mentioned  ; and  numbers  of  de- 
votees, of  both  sexes,  are  there  seen,  with  their  jaws  thus 
perforated  through  the  teeth,  and  their  mouths  com- 
pletely locked. 

I once  met  a fanatic  of  this  sort,  in  the  streets,  who 
had  both  lips  pierced  through  and  through  with  two  long 
nails,  which  crossed  each  other,  so  that  the  point  of  the 
one  reached  to  the  right  eye,  and  that  of  the  other  to  the 
left.  He  had  just  undergone  this  cruel  operation  at  the 
gate  of  a temple,  consecrated  to  the  goddess  Mari-amma ; 
and,  when  I saw^  him,  the  blood  was  still  trickling  from 
the  wounds.  He  walked  in  that  state  for  a long  time, 
in  the  streets,  surrounded  by  a crowd  of  admirers,  many 
of  whom  brought  him  alms,  in  money  or  goods,  which 
were  received  by  the  persons  who  attended  him. 

There  are  a great  many  other  sorts  of  tortures  and 
bodily  pains  thus  volunLwily  inflicted  by  the  Hindus, 
with  the  view  of  rendering  their  gods  propitious.  Each 
devotee  chuses  the  sort  which  is  suggested  by  an  ima- 
gination heated  with  barbarous  fanaticism ; and,  still 
more  frequently,  by  the  desire  of  acquiring  a name,  and 
becoming  conspicuous  amongst  the  people. 

Some  make  a vow  to  cut  out  their  tongues,  and  ac- 
quit themselves  of  their  vow  by  coolly  executing  it  with 
VoL.  II.  Z 


178 


TEMPLES. 


their  OM  n hands.  The  custom  is,  when  they  have  se- 
parated the  half,  or  any  other  portion  of  that  organ,  at 
the  door  of  the  temple,  to  put  it  on  a cocoa  shell,  and 
offer  it,  on  their  knees,  at  the  shrine  of  the  deity. 

This  disposition  of  the  Hindus  to  bind  themselves  by 
vows  to  painful  or  costly  u orks,  in  honour  of  their  gods, 
is  visible  in  all  unpleasant  circumstances  that  befal  them ; 
but  particularly  in  disease.  There  is  hardly  a Hindu 
who,  in  that  case,  does  not  take  a vow  to  perform  some- 
thing or  other  when  he  recovers.  The  rich  make  vows 
to  celebrate  festivals  at  certain  temples.  Those  less 
opulent  offer,  at  the  Pagoda,  a cow,  a buffalo,  pieces  of 
cloth,  or  trinkets  of  gold  and  silver.  Those  who  are 
affected  with  any  disorder  of  the  eyes,  mouth,  ears,  or 
any  other  outward  organ,  vow  to  their  idols  a correspon- 
ding resemblance  of  it  in  silver  or  gold. 

Amongst  the  innumerable  sorts  of  vows  practised  by 
either  sex,  the  following,  which  is  very  common  in  all 
parts  of  the  peninsula,  appears  to  me  so  curious  as  to  de- 
serve notice.  It  consists  in  the  offering  of  their  hair  and 
their  nails  to  the  idol. 

It  is  well  known  that  the  men  in  India  have  the  cus- 
tom of  frequently  shaving  the  head,  and  allowing  only  a 
single  tuft  to  grow  on  the  crown.  Those  who  have 
taxen  the  vow  suffer  their  hair  and  nails  to  grow  for  a 
long  space  of  time ; and,  when  the  day  of  fulfilment  ar- 
rives, they  go  to  the  Pagoda,  have  their  head  shaved  and 
their  nails  pared,  which  they  offer  up  to  the  divinity 
whom  they  worship.  This  practice  is  nearly  peculiar 
to  men,  and  is  held  to  be  one  of  the  most  acceptable 
of  all  others  to  the  gods. 

Before  concluding  our  remarks  on  the  vows  of  the 
Hindus,  it  may  be  proper  to  observe,  that  all  such  as 


TEMPLES. 


179 


relate  to  painful  operations  of  the  nature  above  describ- 
ed, M ith  many  others  that  are  attended  with  bodily  suf- 
lering,  are  always  declined  by  the  Brahmans,  who  leave 
the  merit  of  them  to  the  Sudras ; and  those  of  the  latter 
elass  who  practise  them  are  for  the  most  part  fanatical 
sectaries  of  Vishnu  or  Siva,  particularly  of  Vishnu, 
who  aspire  by  that  method  to  the  public  admiration,  ra- 
ther than  to  do  honour  to  the  gods,  by  such  barbarous 
and  ridiculous  n orks. 

Besides  the  practices  already  mentioned,  which  are 
carried  on  in  almost  every  temple  of  any  note,  there  are 
many  others,  not  less  revolting,  which  are  confined  to 
some  particular  pagodas  of  great  renown,  where  the  con- 
course of  pilgrims,  and  other  devotees,  is  not  to  be  num- 
bered. 

The  most  celebrated  of  the  Hindu  temples,  in  the 
south  of  the  peninsula,  is  that  of  Tirupati  in  the  north 
of  the  Carnatic.  It  is  dedicated  to  the  god  Vencata  Ra- 
mana.  Crowds  of  pilgrims  resort  to  it,  from  all  parts 
of  India,  chiefly  from  amongst  the  followers  of  Vishnu. 
Those  who  are  indifferent  about  casts  also  attend  in  great 
numbers ; but  the  disciples  of  Siva  never  appear.  The 
infinite  number  of  enthusiasts,  who  are  continually  jour- 
neying to  this  holy  station,  pour  into  it  such  abundance 
of  offerings,  of  all  sorts,  in  goods,  grain,  gold,  silver, 
jewels,  precious  stuff’s,  horses,  cows,  and  other  cattle, 
and  in  all  other  articles  of  value  ; that  its  revenue  serves 
to  maintain  several  thousands  of  persons,  who  are  em- 
ployed in  the  various  functions  of  the  idolatrous  worship, 
which  is  there  conducted  with  extraordinary  pomp. 

Amongst  the  great  number  of  ceremonies  practised 
at  this  celebrated  place,  that  of  the  Ravishment  of  Wo- 
men is  too  remarkable  to  be  passed  over.  It  generally 


180 


TEMPLES. 


takes  place  at  the  time  of  the  grand  procession  of  the 
image  of  the  god  drawn  through  the  streets,  in  a trium- 
phal car,  when  curiosity  to  see  the  august  spectacle  at- 
tracts  an  inconceivable  throng. 

While  the  procession  is  going  forward,  the  Brahmans 
who  preside  over  the  ceremony  disperse  themselves 
among  the  erowd,  selecting  the  most  beautiful  women 
they  can  find,  and  begging  them  of  their  friends,  for  the 
use  of  the  god  Venagata  Ramana,  for  whose  service  the 
choice  is  declared  to  be  made.  Some  persons,  more 
intelligent,  or  at  least  less  stupid  than  the  rest,  and  who 
are  so  well  acquainted  with  the  knavery  of  the  Brahmans 
as  to  know  that  it  is  not  for  a god  of  marble  that  their 
wives  are  solicited  ; resist  them,  with  violent  reproaches, 
and  publicly  expose  their  impostures.  Their  own  wives 
they  will  not  deliver  up  ; but  they  look  on,  while  other 
more  credulous  husbands  give  up  theirs ; not  only  v/ith- 
out  repugnance,  but  glorying  in  the  honour,  that  a per- 
son of  their  family  should  have  been  ehosen  by  their 
deity  for  a wife. 

When  a woman,  thus  obtained,  and  kept  in  the  tem- 
ples, by  the  Brahmans,  in  the  name  of  the  god,  is  de- 
clared too  old  for  his  purposes,  or  when  he  has  taken 
any  dislike  to  her,  they  make  a mark  on  her  breast, 
representing  the  arms  of  the  Venagata  Ramana,  and  give 
her  a patent,  which  certifies  that  she  has  served  a certain 
number  of  years  as  one  of  the  waves  of  the  god  of  Tri- 
pathi,  who  is  now  tired  of  her,  and  therefore  recommend- 
ing her  to  the  charity  of  the  public.  Thus  they  are  all 
dismissed  in  their  turn ; and  under  the  appellation  of 
Kali-yugam  Lakshmi,  or  the  Lakshmi*  of  the  Kali- 


* Lakshmi  was  the  wife  of  Vishnu. 


TEMPLES. 


181 


jiigam,  they  go  about  respected ; and,  wherever  they 
appear,  they  are  suffered  to  want  for  nothing. 

This  constupration  of  women,  on  the  pretence  of  de- 
voting them  to  the  idols  which  are  venerated  by  the 
HiPidus,  is  not  wholly  confined  to  the  temple  of  Tripathi, 
but  extends  to  other  famous  pagodas,  such  as  that  of 
the  Jagannath  and  some  others. 

The  temple  of  Jagannath  is  scarcely  less  famous  than 
that  of  Tripathi.  The  religious  ceremonies  are  con- 
ducted there  with  the  greatest  magnificence.  It  is  situ- 
ated on  the  north  of  the  coast  of  Orissa.  Its  principal 
divinity  is  represented  under  a monstrous  shape,  without 
arms  or  legs. 

One  thing  peculiar  to  this  pagoda  is,  tliat  it  appears 
to  be  the  Temple  of  Peace,  and  the  centre  of  union 
among  the  Hindus.  The  distinction  of  sects  and  casts 
is  here  unknomi.  Every  individual  whatever  is  admit- 
ted, and  allowed  to  pay  his  homage,  in  person,  to  the 
divinity.  Accordingly,  a great  number  of  pilgrims  fre- 
quent it  from  all  quarters  of  India.  The  disciples  of 
Vishnu  and  those  of  Siva  attend,  wuth  equal  zeal.  The 
Vairagis,  the  Dasaru,  the  Jangama,  and  every  variety  of 
religious  fanatics,  when  they  approach  this  temple,  lay 
down  their  animosity ; and  it  is  perhaps  the  only  spot 
in  India  where  they  suspend  their  hatred  and  conten- 
tion. Whilst  sojourning  here,  they  seem  to  compose 
but  one  community  of  brothers. 

Several  thousands  of  functionaries,  chiefly  Brahmans, 
are  engaged  in  the  performance  of  the  ceremonies  of 
religious  worship  in  this  Temple  of  Concord.  The 
crowd  of  votaries  never  abates.  Those  of  the  south, 
w'ho  undertake  the  holy  pilgrimage  to  Kasi  or  Benares, 
never  omit  the  Temple  of  Jagannath  in  their  w^ay ; and 


182 


TEMPLES. 


those  from  the  nortli,  in  their  holy  journey  to  Cape  Co- 
morin, always  visit  it,  as  they  pass,  to  offer  their  adora- 
tions to  its  presiding  deity. 

There  are  also  many  temples  in  the  various  provinces 
of  the  peninsula,  as  well  as  other  sacred  places,  which 
are  famed  for  some  particular  advantage  or  other,  or  for 
some  singularity  in  their  worship. 

At  Combaconam  (Kumbhaconam)  in  Tanjore,  there 
is  a consecrated  pond,  which  possesses  the  virtue,  at  in- 
tervals of  twelve  years,  to  cleanse  all  who  bathe  in  it, 
from  spiritual  and  corporal  impurities,  though  accumu- 
lated for  many  generations.  When  that  moment  of  ple- 
nary indulgence  arrives,  one  beholds  innumerable  swarms 
of  both  sexes,  many  of  whom  have  come  from  the  re- 
motest provinces  of  the  north  of  the  peninsula. 

At  Madura,  there  is  a very  famous  temple,  in  a place  ■ 
called  Pahlany,  consecrated  to  the  god  Vellaijadah^  to 
whom  the  devotees  bring  offerings  of  a singular  kind. 
They  consist  of  large  leathern  shoes,  of  the  shape  of  those 
which  the  Hindus  wear  on  their  feet,  but  much  bigger 
and  more  ornamented.  This  god  being  addicted  to 
hunting,  these  shoes  are  intended  for  his  use  when  he 
traverses  the  deserts  in  the  chace. 

It  is  unnecessary  to  carry  much  farther  the  detail  of 
the  ceremonies  and  rites,  general  and  particular,  which 
are  exercised  in  the  temples  of  India.  What  I have  al- 
ready stated,  I hope,  will  give  insight  into  the  religious 
worship  of  the  people.  I will  conclude,  therefore,  with 
a few  words  concerning  their  Processions,  and  the  Cars 
of  triumph  on  w hich  they  exhibit  their  gods,  in  proces- 
sion, through  the  streets. 


TEMPLE^6. 


183 


rherc  are  no  temples  from  which  Processions  of  great 
magnificence  and  splendour  do  not  take  place,  once  in 
the  year,  or  oft  ner.  On  those  occasions  the  idols  are 
taken  out  of  their  sanetuaries,  and  raised  on  high  tri- 
umphal earriages  eonstructed  for  the  purpose.  They  are 
upon  four  wheels  of  great  strength ; not  composed,  like 
ours,  with  spokes  within  a rim,  but  of  three  or  four  thick 
pieces  of  wood,  rounded  and  fitted  into  each  other. 
The  w hole  being  compacted  of  solid  timber,  supports  an 
erection  of  sometimes  not  less  than  fifty  feet  in  height. 
The  boards  of  which  it  is  composed  are  carved  with 
images  of  men  and  women,  in  the  most  abominable  at- 
titudes ; most  of  them  representing  the  grossest  obscen- 
ities. Over  this  first  elevation,  composed  of  solid  tim- 
bers, they  raise  several  stories  of  slighter  materials ; the 
whole  contracting  and  narrowing  into  a pyramidal  form ; 
resembling  the  shape  of  the  temples,  as  we  have  de- 
scribed them. 

On  the  days  of  procession  the  cars  are  adorned  with 
precious  stuffs,  painted  doth,  garlands  of  flowers,  and 
green  foliage.  Under  a niche,  in  the  centre,  the  idol  is 
placed,  in  glittering  attire,  to  attract  the  admiration  of 
the  people. 

Having  fastened  ropes  to  the  enormous  vehicle,  they 
set  thousands  of  people  to  w’ork,  who  draw  it  slowly 
along,  accompanied  with  the  awful  roaring  of  their  voices. 
At  certain  periods  they  make  a pause ; at  which  the  im- 
mense crowd,  collected  from  all  parts,  to  witness  the 
ceremony,  set  up  one  universal  shout,  or  rather  yell,  in 
proof  of  their  exultation  and  joy.  This,  joined  to  the 
piercing  and  dissonant  sounds  of  their  instruments,  and 
of  the  numerous  drums  which  rattle  amongst  the  disor- 
derly throng,  produces  a confusion  and  uproar  surpas- 


184 


TEMPLES. 


sing  all  imagination.  Sometimes,  as  may  be  easily  sup- 
posed, the  cumbrous  car  gets  into  embarrassment,  and 
sometimes  to  a total  stand,  in  the  crowded  and  narrow 
streets,  by  unforeseen  accidents ; and  then  the  tumult 
and  the  clamorous  roar  redouble. 

It  may  be  easily  imagined,  that,  in  such  a chaos  of 
confusion,  where  men  and  women  are  indiscriminately 
blended  in  the  crowd,  and  their  conduct  wholly  unob- 
served, many  irregularities  must  take  place.  And,  in 
fact,  these  consequences  do  arise  from  the  processions  ; 
because  every  individual  may,  without  constraint,  follow 
the  immediate  impulse  ot  desire.  For  this  reason,  it  is 
generally  the  rendezvous  of  debauchees,  and,  also,  of 
young  persons  of  both  sexes,  who,  having  conceived  a 
mutual  attachment  for  each  other,  in  secret,  and  being 
afraid,  or  unable,  to  gratify  it  in  any  other  way,  with- 
out exposure,  chuse  the  day  of  procession  to  accomplish 
their  desires  without  restraint. 

Such  is  the  outline  of  the  religious  ceremonies  of  the 
Hindus,  and  such  the  spirit  of  idolatry  which  prevails 
amona:  them.  A religion  more  shameful  or  indecent  has 
never  existed  amongst  a civilized  people.  At  the  same 
time,  I am  far  from  believing  that  the  present  worship 
of  the  Hindus  corresponds  with  that  of  their  first  legis- 
lators ; but,  rather,  that  it  is  a corruption  by  the  Brah- 
mans, who  invented,  in  after-times,  the  monstrous  wor- 
ship w’hich  now  prevails  ; for  the  greater  number  of  the 
shocking  fables,  mentioned  in  this  chapter,  and  the  pre- 
ceding one,  appear  to  be  modern  inventions. 

The  Brahmans,  being  resolved  to  make  tlie  popular 
religion  a mere  machine  for  advancing- their  temporal  in- 
terests  and  gratifying  their  passions,  gradually  urged  on 


TEMPLES. 


185 


the  Hindu  people  from  one  error  to  another,  from  a deep 
to  a deeper  pit  in  that  chaos  in  which  we  now  see  them 
ingulfed. 

The  object  they  aimed  at  was  greatly  facilitated 
by  the  art  which  they  had  previously  acquired  of  diving 
into  the  natural  projjensitics  of  the  people,  so  as  to  con- 
struct them  a religion  suited  to  their  character  and  genius. 
They  saw  that  the  Hindu  could  not  be  gratified  but  by 
the  extravagant ; and,  therefore,  they  compounded  for 
him  a religion  that  exceeds  all  bounds,  in  the  theory  as 
well  as  in  the  practice. 

Seriously  speaking,  the  turn  and  bent  of  the  imagina- 
tion of  the  people  of  India  are  such,  that  they  can  in  no 
wise  be  excited  but  by-  what  is  monstrous.  Ordinary 
occurrences  make  no  impression  upon  them  at  all.  Their 
attention  cannot  be  gained  without  the  introduction  of 
giants  or  of  pigmies.  The  Brahmans,  therefore,  having 
studied  this  propensity,  availed  themselves  of  it  to  in- 
vent a religious  worship,  which  they  artfully  interwove 
with  their  own  private  interests. 

This  passion  of  the  Hindus  for  the  extraordinary  and 
the  wonderful,  must  have  been  remarked  by  every  one 
who  has  ever  so  little  studied  their  character.  It  conti- 
nually leads  to  the  observation  I have  so  frequently  re- 
peated, that  as  often  as  it  was  necessary  to  move  their 
gross  imagination,  some  circumstance,  altogether  extra- 
vagant, but  coloured  with  the  hue  of  truth,  was  requir- 
ed to  be  added  to  the  simplicity  of  narrative  or  fact. 

To  give  them  any  idea  of  the  marvellous,  something 
must  be  invented  that  will  overturn,  or  at  least  alter  the 
whole  order  of  nature.  The  miracles  of  the  Christian 
religion,  however  extraordinary  they  must  appear  to  a 
common  understanding,  are  by  no  means  so  to  the  Hin- 

VoL.  II.  2 A 


186 


TEMPLES. 


dus.  Upon  them  they  have  no  effect.  The  exploits  of 
Joshua  and  of  his  army,  and  the  prodigies  they  effected  by 
the  interposition  of  God,  in  the  conquest  of  the  land  of 
Canaan,  seem  to  them  unworthy  of  notice,  when  com- 
pared with  the  achievement  of  their  own  Rama,  and  the 
miracles  which  attended  his  progress  when  he  subjected 
Ce}  Ion  to  his  yoke.  The  mighty  strength  of  Sampson 
dwindles  into  nothing,  when  opposed  to  the  overwhelm- 
ing energy  of  Bali,  of  Ravana  and  the  giants.  The  re- 
surrection of  Lazarus  itself  is,  in  their  eyes,  an  ordinary 
event ; of  w’hich  they  see  frequent  examples  in  the  Vish- 
nu ceremonies  of  the  Pahvahdam. 

I particularize  these  examples,  because  they  have  been 
actually  opposed  to  me  more  than  once  by  Brahmans,  in 
my  disputations  with  them  on  religion. 

But  it  is  certain  that  the  irrational  worship  which  no^v 
prevails  amongst  Hindus  of  all  classes,  should  be  receiv- 
ed by  us  as  a striking  lesson  of  the  utter  incapacity  of 
the  human  mind  to  invent  a reasonable  s}  stem  of  religion, 
and  of  the  extravagant  aberrations  to  which  man  is  ex- 
posed when  he  has  not  God  Himself  for  his  guide. 

The  Divine  Author  of  Revelation,  in  enabling  us  to 
perceive  the  absurdity  of  the  notions  which  the  most  an- 
ciently civilized  people  at  present  in  existence  entertain 
respecting  the  Divinity;  and  to  examine  the  brutish 
worship  practised  by  whole  nations  to  whom,  for  reasons 
concealed  from  us,  and  which  Ave  must  not  attempt  to 
unveil.  He  has  not  vouchsafed  to  manifest  Himself ; has 
admonished  us  of  the  exceedingly  great  obligations  we 
are  under  to  Him,  in  our  being  born  in  a religion  sent 
down  from  heaven.  No  other  can  give  us  pure  concep- 
tions of  its  founder,  and  of  his  infinite  perfections.  And 
had  not  God  Himself  condescended  to  impart  to  us 


TEMPLES. 


187 


the  knowledge  of  his  attributes,  and  of  the  worship  that 
is  pleasing  to  Him,  never  could  our  limited  understand- 
ing, warped  as  it  is  by  passion  and  prejudice,  have  ari- 
sen to  just  notions  on  the  subject ; and  we  must  have 
been  still  groping  in  the  thick  darkness  of  idolatry,  in 
which  our  ancestors  were  plunged,  and  in  which  so 
many  other  nations  still  live,  who  have  not  yet  been  bles- 
sed with  the  guidance  of  their  Maker. 

The  modern  Deists  of  Europe,  I know,  will  not  agree 
with  these  sentiments.  They  presumptuously  maintain 
that  human  reason,  when  purged  from  the  prejudices  of 
I education,  is  of  itself  sufficient  to  form  just  notions  of 
the  Divinity  ; and,  arrogantly,  attribute  those  which  they 
themselves  entertain  to  the  vigour  of  their  own  genius ; 
while  it  is  easy  to  see  that  they  are  only  the  fruit  of  the 
Christian  education  which  they  have  received,  and  for 
which  they  are  indebted  solely  to  the  high  privilege  of 
having  been  born  in  a country  where  the  revealed  reli- 
gion alone  is  professed. 

But  where  are  the  philosophers,  in  ancient  or  modem 
times,  who  have  arrived,  without  the  assistance  of  reve- 
lation, at  just  ideas  of  the  Deity,  and  a worship  worthy 
of  Him,  and  wholly  divested  of  the  superstitions  of  Pa- 
ganism ? Socrates,  the  wisest  and  most  renowned  of  all, 
although  he  has  spoken  of  the  Supreme  Being  in  a man- 
ner worthy  of  Him,  was  not  able  completely  to  shake  off 
the  fetters  of  superstition.  For  after  he  had  taken  the 
hemlock,  surrounded  by  friends,  who  were  cheering  him 
with  the  prospects  of  a better  life,  he  felt  inward  remorse, 
and  whispered  to  his  disciple  Crito  that  he  had  vowed 
the  sacrifice  of  a cock  to  Esculapius  ; which  he  entreat- 
ed his  friend,  most  earnestly,  to  offer  in  his  name. 


1 


188 


TEMPLES. 


In  like  manner,  the  ancient  philosopiiers  of  India, 
although  they  had  atteined  to  sublime  notions  concern- 
ing the  Deity,  as  we  have  already  shewn,  failed  to  ap- 
pl}  them  to  their  proper  use ; sometimes  directing 
them  to  the  Supreme  Existence,  and  sometimes  to  infe- 
rior gods,  represented  under  a human  shape.  This  error 
still  prevails  a.mongst  the  v.  isest  of  the  Brahmans ; and 
that  is  evidently  the  most  pernicious  error  of  superstition, 
serving  to  confound  inferior  natures  with  the  Almighty, 
by  yielding  the  same  honours  to  all. 

The  Revealed  Religion  alone  has  communicated  pure 
ideas  on  this  subject,  which  only  are  worthy  of  their 
Author ; and  the  history  of  all  mankind  shews  us  that 
God  has  never  been  truly  known  or  worshipped  but  by 
nations  who  have  had  Him  for  their  only  Lord. 

But,  absurd  as  the  worship  of  the  Hindus  is,  their 
attachment  to  the  species  of  idolatry  which  they  have 
embraced  is  so  powerful,  that  none  of  the  great  revolu- 
tions that  have  taken  place  in  their  country,  in  modern 
times,  have  inspired  them  whh  the  slightest  idea  of  re- 
nouncing tlie  foolish  rites  of  Paganism,  and  assuming 
the  more  rational  religion  of  their  conquerors.  The 
Christians  and  Muhammadans  have,  equally,  laboured 
to  introduce  their  respective  religions  amongst  them ; 
and  the  latter,  no  doubt,  have  made  many  proselytes, 
but  only  in  t!ie  way  which  they  have  pursued  every 
where  else,  of  violence  and  compulsion.  But,  after  all, 
their  doctrines  have  never  taken  root,  nor  become  pre- 
dominant, in  any  of  the  provinces  of  India.  Yet,  in 
many  of  them,  persecutions  of  every  sort  have  been 
exercised  against  the  Pagan  inhabitants ; and  the  Moslem 
Princes  have  also  tried  every  other  method  of  persuasion, 


TEMPLES. 


189 


by  putting  wealth  and  honours  within  the  reach  of  those 
who  should  renounce  the  worship  of  idols  for  the  faith 
of  their  Prophet. 

The  religion  of  Christ,  v\hich  oft’ers  itself  only  in  the 
way  of  gentleness  and  persuasion,  that  holy  and  benevo- 
lent faith,  which  would  seem  so  well  adapted  to  sweeten 
and  cheer  the  life  of  a people  subdued  to  misery  and 
oppression ; that  religion  from  God,  whose  penetrating 
truths  have  softened  the  rugged  hearts  of  so  many  bar- 
barous nations,  has  been  announced  to  the  Hindus  for 
more  than  three  hundred  years ; but  with  no  remarka- 
ble success.  It  even  sensibly  loses  the  little  ground  it 
had  gained  against  a thousand  obstacles,  through  the 
zeal  and  persevering  efforts  of  the  ministers  who  first 
preached  it  there.  The  prejudice  against  it  unhap- 
pily increases  every  day.  The  conduct  of  those  who, 
though  born  in  countries  where  Christianity  alone  is 
professed,  are  now  spread  over  all  India,  is  often  so  un- 
worthy of  their  faith,  as  to  increase  the  prejudices  and 
dislike  which  the  natives  entertain  for  every  foreign  re- 
ligion, and  for  that  above  all  others. 

It  is  unnecessary  to  remind  the  reader  that  the  man- 
ners of  a people  who  have  adopted  religious  customs  so 
indecorous  as  the  Hindus  have  done,  must  necessarily 
be  very  dissolute.  Accordingly,  licentiousness  prevails 
almost  universally,  without  shame  or  remorse.  Every' 
excess  of  debauchery  or  libertinism  is  countenanced  by' 
the  irregular  lives  of  their  gods,  and  by  the  rites  which 
their  worship  prescribes.  This  connexion  illustrates  the 
truth  of  the  remark  of  Montesquieu,  that,  “ in  a coun- 
“ try  which  has  the  misfortune  to  possess  a religion  that 
“ does  not  proceed  from  God,  it  necessarily  falls  in  with 
“ the  morals  which  prevail,  because  even  a false  reli- 


190 


TEMPLES. 


“ gion  is  the  best  guarantee  that  men  can  have  for  the 
“ honesty  of  men.” 

On  the  other  hand,  however  gross  and  evidently  ab- 
surd the  worship  and  doctrines  of  the  Hindus  are,  their 
religion  appears  to  me,  under  its  worst  aspect,  to  be  j^re- 
ferable  to  Atheism.  I would  much  rather  be  an  adorer 
of  the  Triinurti  than  an  associate  of  the  class  that  denies 
a God ; and  I would  far  rather  believe  in  the  doctrine  of 
the  Maru  Jehna,  the  metempsychosis  of  the  Hindus,  than 
in  that  which  teaches  that  death  is  an  eternal  sleep,  or,  in 
other  • ords,  that  the  crimes  of  the  wicked  are  buried 
with  them  for  ever  in  the  grave. 

Several  points  of  the  Hindu  faith,  such  as  the  Me- 
tempsychosis, the  Naraka,  and  their  places  of  bliss,  might 
be  very  beneficial  to  society,  if  they  were  properly  in- 
culcated on  the  minds  of  the  people.  And,  undoubted- 
ly, the  dread  of  an  evil  regeneration  after  the  present  life, 
or  of  the  pains  of  Naraka,  must  be  a pou'erful  curb  to 
restrain  the  wicked  within  the  bounds  of  duty ; W'hilst  the 
desire  and  expectation  of  a happy  new  birth,  or  that  of 
a blessed  abode  after  death,  must  tend  to  the  encourage- 
ment of  purity  and  virtue.  But  the  evil  is,  that  these 
fundamental  articles  of  the  Hindu  faith  have  been  utter- 
ly perverted  by  the  Brahmans,  who  have  sought  only  to 
turn  them  to  their  own  advantage,  by  threatening  with 
an  evil  regeneration,  or  with  the  torments  of  Naraka,  not 
those  whose  lives  have  been  stained  with  every  crime, 
but  those  who  have  injured  them  in  their  worldly  con- 
cerns, or  who  have  let  slip  the  occasions  of  doing  them  a 
service ; whilst  they  have  no  difficulty  in  promising  the 
happiest  of  renovations,  or  endless  felicity  after  death, 
not  to  such  as  have  led  a truly  virtuous  life,  but  to  such 


TEMPLES. 


191 


as  practise  imaginary  virtues,  or  who  promote  their  in- 
terests by  benefactions  and  alms. 

I remember  to  have  read  a Hindu  book  which  treats 
of  the  doctrine  of  the  Maru  Jelma  or  transmigration  into 
a good  or  evil  futurity,  where  the  author,  apparently  of 
the  high  cast,  declares,  amongst  other  things,  that  he  who 
breaks  his  word  with  a Brahman,  or  who  occasions  him 
any  detriment,  directly  or  indirectly,  in  his  temporal  con- 
cerns, will  be  condemned,  for  such  an  offence,  to  become, 
in  his  second  birth,  a devil.  He  will  not  be  permitted  to 
dwell  on  the  earth  nor  to  live  in  the  air,  but  will  be 
obliged  to  take  up  his  abode  in  the  midst  of  a thick  for- 
est, amongst  the  branches  of  a bushy  tree ; where  he  shall 
never  cease  to  groan  by  night  and  by  day,  cursing  his 
unhappy  lot,  and  deprived  of  all  aliment  but  stinking 
toddy,  mixed  with  the  slaver  of  a dog,  which  he  shall 
drink  out  of  the  skull  of  a death’s-head. 

It  is  in  this  way  that  offences,  imaginary,  or  of  small 
account,  are  menaced  with  endless  punishment,  after 
death,  by  the  directors  of  the  popular  faith  ; whilst  adul- 
terers, perjurers,  robbers,  and  other  real  offenders,  are 
absolved  by  the  Brahmans  of  their  actual  crimes  for  self- 
ish objects ; and  assured  of  a recompence,  after  death, 
which  should  pertain  exclusively  to  virtue. 

But  in  spite  of  all  the  trappings  and  the  many  corrup- 
tions which  the  Brahmans  have  added  to  the  religious 
worship,  and  the  belief  of  the  Hindus,  I do  not  hesitate 
to  repeat,  that  it  appears  to  me  to  be  infinitely  preferable 
to  Atheism  ; and  I venture  to  affirm  that  every  good  po- 
litical reasoner,  every  man  who  comprehends  the  feelings 
and  movements  of  the  human  heart,  will  be  of  the  same 
opinion.  But  any  thing  I could  add  on  this  subject  will 
be  much  better  supplied  by  a passage  which  I shall  quote 


19S 


TEMPLES. 


from  one  of  the  greatest  men  of  the  last  age,  already  re- 
ferred to,  and  indeed  one  of  the  finest  in  the  “ Spirit  of 
Laws,”  entitled  “ Bayle’s  Paradox*.” 

“ Mr  Bayle  has  endeavoured  to  prove  that  it  is  bet- 
“ ter  to  be  an  atheist  than  an  idolater ; or,  in  other 
words,  that  it  is  less  dangerous  to  have  no  religion 
“ whatever  than  a false  one.  ‘ I would  rather,’  he  says, 
“ ‘ have  it  said  of  me  that  I do  not  at  all  exist,  than  that 
“ I am  a wicked  man.’  This  is  a mere  sophism, 
“ founded  on  this  ; that  it  is  of  no  utility  to  the  human 
“ race  to  have  it  believed  that  a certain  man  exists,  in 
“ place  of  saying  it  is  very  useful  to  have  it  believed 
“ that  there  is  a God.  From  the  idea  that  there  is  none, 
“ that  of  our  independency  flows;  or,  if  we  cannot  en- 
“ tertain  that  idea,  that  of  our  revolt.  To  say  that  reli- 
“ gion  is  not  a restraining  motive,  because  it  does  not 
“ always  restrain,  is  tlie  same  as  to  say  that  neither  have 
“ civil  laws  a restraining  influence.  It  is  not  reasoning 
“ fair  with  religion  to  collect,  in  a large  volume,  a cata- 
logue  of  the  ills  it  has  occasioned,  if  we  do  not  also 
“ enumerate  its  benefits.  If  I were  to  recount  all  the 
“ evils  the  world  has  sustained  from  civil  laws,  monar- 
“ chy,  and  republican  government,  I should  speak  terri- 
“ ble  things.  If  it  were  useless  for  subjects  to  have  a 
“religion,  it  would  be  no  less  so  for  rulers  to  have  any, 
“ who  might  then  whiten  with  foam  the  only  curb  which 
“ those  who  fear  not  human  laws  can  feel. 

“ A Prince  who  loves  religion  and  who  fears  it,  is  a lion 
“ that  stoops  to  the  hand  that  strokes  him  or  the  soothing 
“ voice.  He  who  fears  religion  and  who  hates  it,  is  like 
“ the  wild  beasts  which  gnaw’  the  chains  that  hinder  them 


De  I’Esprit  des  Lois,  xsiv.  2. 


TEMPLES. 


193 


“ from  flying  on  the  passers-by.  He  who  has  no  reli- 
“ gion,  is  that  terrible  animal  whieh  feels  not  its  liberty 
“ but  when  it  tears  in  pieces  and  devours. 

“ The  question  is  not  to  determine  whether  it  rvould 
“ be  better  that  a certain  individual  should  be  without 
“ religion  altogether,  than  that  he  should  abuse  that 
“ which  he  has  ; but  to  decide  which  is  the  smaller  evil, 
“ the  occasional  abuse  of  religion,  or  that  it  should  not 
“ exist  at  all  amongst  men. 

“ In  order  to  diminish  the  abhorrence  of  atheism,  ido- 
“ latry  is  overloaded.  It  is  not  true  that  when  the  an- 
“ cients  erected  altars  to  any  vice,  they  shewed  that  they 
“ loved  that  vice;  but  on  the  contrary  that  they  hated  it. 
“ When  the  Lacedemonians  built  an  edifice  to  Fear,  it 
“ was  no  proof  that  the  heroic  nation  wished  it  to  cling 
“ to  the  hearts  of  the  Lacedemonians.  There  were  some 
“ deities  who  were  besought,  not  to  inspire  crimes,  and 
“ others  who  were  entreated  to  avert  them.” 

Thus  has  the  paradox  of  Bayle  been  demolished  by  an 
author  who  will  not  be  suspected  of  an  unreasonable  par- 
tiality to  religion. 

“ Such,”  says  Voltaire*,  “ is  the  weakness  of  human 
“ nature,  and  such  its  perverseness,  that  it  is  better  that 
“ it  should  be  under  the  dominion  of  all  possible  super- 
“ stitions,  than  to  be  wholly  without  religion.  Men  have 
“ always  stood  in  need  of  the  rein  ; and  though  it  was 
“ ridiculous  to  sacrifice  to  Fauns,  Satyrs,  and  Naiads, 
“ it  was  more  rational  and  more  useful  to  adore  those 
“ fantastic  emblems  of  the  Divinity  than  to  deliver  them- 
“ selves  up  to  atheism.  An  atheist,  turned  reasoner,  if 
“ impetuous  and  powerful,  would  be  as  woful  a scourge 

* Traite  cle  la  Tolerance,  chap.  20. 

2 B 


VoL.  II. 


194 


TEMPLES. 


“ as  a sanguinary  fanatic.  When  men  have  not  true  no- 
“ tions  of  the  Divinity,  false  ones  supply  their  place,  as 
“ in  times  of  distress  men  traffic  with  bad  coin  when 
“ there  is  none  good  to  be  found.  The  Pagan  was 
“ afraid  to  commit  a crime  lest  he  should  be  punished 
“ by  his  false  gods.  The  Malabarian  dreads  that  he  may 
“ be  punished  by  his  pagoda.  Wherever  society  is  es- 
“ tablished,  religion  is  necessar}\  The  laws  watch  over 
“ public  crimes,  and  religion  over  those  that  are  secret.” 


THE  PRINCIPAL  DIVINITIES. 


199 


CHAP.  IV. 


0/'  the  Principal  Divinities  of  India. 

IT  would  be  a work  of  volumes  to  enter  into  a de- 
tail of  the  fables  that  relate  to  the  different  deities  which 
the  commonalty  adores  ; for  there  is  scarcely  an  object 
in  nature,  living  or  inanimate,  to  which  the  Hindus  do 
not  offer  worship.  But  they  acknowledge  three  princi- 
pal gods  whom  they  specially  venerate,  under  the  names 
of  Brahma^  Vtshnu,  and  Siva.  When  worshipped,  in 
union,  they  form,  as  we  have  already  seen,  the  Trimur- 
ti ; and  they  arc  also  separately  adored  with  peculiar 
rites.  These  three  have  given  birth  to  an  infinite  num- 
ber besides  ; and  the  Hindus,  in  all  things  extravagant, 
have  shewn  this  disposition  no  where  more  conspicu- 
ously than  in  the  number  of  the  divinities  they  have 
formed.  They  have  gone  far  beyond  all  other  idolatrous 
nations  in  this  particular ; as  they  reckon  no  less  than 
thirty-three  koti  of  gods,  each  koti  being  equal  to  ten 
millions,  so  that  the  whole  number  amounts  to  three 
hundred  and  thirty  millions. 

I shall  confine  myself  to  a short  description  of  the 
principal  ones  that  are  universally  acknowledged  through 
the  whole  country.  The  full  detail  would  be  quite  in- 
supportable. We  have  already  spoken  of  the  Trimurti, 
or  three  principal  gods  united  in  one  person,  and  W'e 


196 


THE  PRINCIPAL  DIVINITIES. 


shall  now  proceed  to  a short  view  of  the  leading  attri- 
butes of  each. 


Brahma. 

Brahma  occupies  the  highest  place  among  the  Hindu 
divinities.  He  is  fabled  to  have  been  born  with  fiie 
heads  ; but  he  is  represented  with  four  only,  because  he 
lost  one  in  a violent  contest  with  Siva,  whose  wife  Par- 
vati  he  had  ravished  ; and  the  indignant  husband  could 
not  be  appeased  till  he  had  cut  oft’  one  of  the  heads  of 
the  adulterer. 

His  wife,  it  is  said,  was  his  own  daughter,  Saraswati, 
whom  he  keeps  always  in  his  moutli.  Having  concei- 
ved for  her  an  incestuous  passion,  he  durst  not  gratify 
it  in  the  human  shape  which  he  bore ; and  therefore  he 
converted  himself  into  a stag,  and  changed  his  daughter 
into  a bitch.  Under  this  form,  he  gratified  his  unnatu- 
ral desires  ; and  it  is  because  he  violated  the  most  sacred 
laws  of  nature,  as  many  believe,  that  he  is  without  wor- 
ship, without  temples  or  sacrifices ; that  no  one,  in  short, 
performs  any  exterior  ceremony  of  religion  in  honour  of 
Brahma. 

Others  affirm  that  the  sort  of  neglect  into  which  this 
god  has  fallen,  so  as  to  be  unworshipped,  proceeds  from 
a curse  launched  against  him  by  a certain  penitent  called 
Brumuny,  to  whom  Brahma  ivas  deficient  in  respect 
when  the  holy  man  entered  the  regions  of  bliss. 

Three  important  energies,  in  the  nature  of  attributes, 
are  ascribed  to  this  deity.  The  first  is  that  of  being  au- 
thor and  creator  of  all  things.  The  second  makes  him 
the  giver  of  all  gifts  and  of  blessings ; and  the  third  as- 
signs to  him  the  controul  over  the  destinies  of  all  men. 


THE  PRINCIPAL  DIVINITIES. 


197 


Ever}'  individual  bears  his  mark,  impressed  on  the  fore- 
head, by  the  finger  of  the  deity  himself.  He  also  pos- 
sesses the  power  of  granting  the  gift  of  immortality  to 
whomsoever  he  pleases  ; and  it  is  to  him  that  many  fa- 
bulous personages  are  indebted  for  it ; such  as  the  Giants 
Havana,  Haramja,  and  several  others. 

Being  the  author  of  all  things,  he  is  consequently  the 
creator  of  men.  The  four  great  casts,  of  which  the  world 
consists,  namely,  the  Brahmans,  the  Rajas,  the  merchants, 
and  the  agriculturists,  were  formed  and  instituted  by 
him.  The  first  and  noblest  sprung  from  his  head,  the 
second  from  his  shoulders,  the  third  from  his  belly,  and 
the  last  from  his  feet. 

This  is  the  story  of  the  creation  of  man  most  gene- 
rally adopted,  although  some  give  it  a different  turn. 
I'hey  say  that  Brahma,  in  his  first  essay  to  create  a hu- 
man being,  made  him  with  only  one  foot ; which  not  an- 
swering, he  destroyed  the  work,  and  formed  the  next 
with  three ; but  the  third  foot  being  more  an  incum- 
brance than  a help,  he  destroyed  this  model  also,  and 
finally  resolved  upon  the  two  legs. 


Vishnu. 

Next  after  Brahma,  comes  Vishnu,  also  called  Peru- 
mahl.  His  worship  extends  far  and  wide  ; and  of  all 
the  gods  he  seems  to  have  the  greatest  number  of  followers. 
They  are  divided  into  several  classes  or  sects,  known  by 
the  general  appellation  of  Malam.  Each  Malam  has  its 
secrets,  its  sacrifices,  its  mantras,  and  particular  signs. 
The  most  numerous  of  all  is  that  whose  members  bear 
the  mark  of  the  Nama,  or  three  perpendicular  lines,  im- 


198 


THE  PRINCIPAL  DIVINITIES. 


printed  on  their  foreheads,  as  a particular  symbol  of  their 
extreme  devotion  for  that  divinity. 

The  particular  titles  and  attributes  of  Vishnu  are  those 
of  Redeemer  and  Preserver  of  all  things.  The  other 
gods,  without  excepting  Brahma  himself,  have  often 
stood  in  need  of  his  assistance ; and,  but  for  his  power- 
ful help,  must,  on  many  arduous  occasions,  have  fallen 
into  perdition. 

His  title  of  Preserver  of  all  things,  has  made  it  neces- 
sary for  him,  on  various  occasions,  to  assume  different 
forms,  which  the  Hindus  call  Avataras,  a word  which 
may  be  rendered  into  Metamorphoses.  Ten  of  these  arc 
enumerated,  namely : 

Matya-avatara,  or  transformation  into  a P'lsh. 

Kurma-cwatara,  that  into  a Tortoise. 

Varaha-avatara,  or  Boar. 

Narasingha-avatara,  change  into  half  man  and  half 
lion. 

Vamana-avatara,  that  into  a dwarf  Brahman. 

Paraswarama-avatara,  the  change  into  the  god  of  that 
name. 

Rama-avatara,  or  Vishnu  representing  that  hero. 

Krishna-avatara,  change  into  that  god’s  form. 

Bhadra-avatara,  or  metamorphosis  into  the  tree  Ravi 
or  Aruli ; and 

Kalki-avatara,  or  change  into  a Horse. 

A few  words  will  suffice  on  each  Avatara,  the  detailed 
account  of  which  would  occupy  the  largest  volumes. 

The  first  Avatara,  or  metamorphosis  into  a Fish,  takes 
its  rise  from  the  following  accident,  reported,  at  great 
length,  in  the  Bhagavata.  Brahma,  one  day  being  over- 


THE  PUIXCIPAL  DIVINITIES. 


199 


powered  with  fatigue,  fell  asleep.  The  four  books  called 
Vedas,  which  had  been  assigned  to  his  particular  care, 
seeing  their  guardian  completely  sunk  in  somnolency, 
took  advantage  of  it,  and  made  their  escape.  All  un- 
protected, they  were  met  on  the  road,  in  their  flight,  by 
a Giant  called  Hayagriva,  who  laid  hold  of  them  ; and, 
in  order  to  secure  so  precious  a treasure,  swallowed 
them,  and  put  them  next  his  heart.  But,  to  avoid  all 
danger  of  detection,  he  concealed  himself  in  the  midst 
of  the  waters  of  the  great  ocean.  Vishnu,  when  he 
heard  of  the  loss  that  Brahma  had  sustained,  and  that 
the  Giant  was  the  robber,  departed  from  his  abode  and 
followed  his  enemy  into  the  waters,  under  the  form  of  a 
fish.  After  a long  search,  he  found  him  at  last  in  the 
deepest  abyss  of  the  sea,  and  there,  attacking  him  with 
fur)-,  he  overcame  him,  and,  penetrating  into  his  bow- 
els, there  found  the  Vedas,  and  restored  them  to  Brah- 
ma their  keeper. 

The  second  Avatara  was  into  a Tortoise,  and  was 
brought  about  in  this  manner.  Whilst  the  Gods  and 
the  Giants  w^ere  at  open  \var,  the  Giants,  with  the  mighty 
Bali  at  their  head,  were  victorious  over  the  Celestials, 
whom  they  treated  with  the  greatest  severity.  In  this 
disastrous  state  the  gods  were  satisfied  to  obtain  peace 
on  any  terms  that  their  enemies  might  propose.  Having 
thus  concluded  a treaty,  they  lived  in  apparent  amity ; 
but  the  Gods  w-ere,  all  the  while,  secretly  invoking  Vish- 
nu to  protect  them  from  the  power  of  their  dangerous 
enemies.  He  granted  their  prayers,  and  at  the  same 
time  ordered  them  to  pull  up  the  mountain  Mandara 
Parvata,  and  cast  it  into  the  sea.  In  executing  this 
task,  some  of  them  were  so  much  fatigued  as  to  be  in- 
capable of  proceeding,  w hich  Vishnu  perceiving,  flew  to 


200 


THE  PRINCIPAL  DITINITIES. 


their  aid,  on  the  wings  of  the  bird  Garuda,  his  ordinary 
vehicle,  and  fixed  the  mountain  in  the  sea  of  curdled 
milk.  Afterwards,  the  gods  being  desirous  to  navigate 
the  sea,  made  a ship  of  Mount  Mandara ; and,  having 
taken  a serpent  for  a rope,  they  fastened  one  end  of  it 
to  the  head  of  one  of  the  stoutest  of  their  number,  and 
the  other  end  to  the  right  arm  of  a second.  While  they 
were  thus  towing  Mount  Mandara  as  a ship,  the  gods, 
who  were  in  it  began  to  perceive  that  it  was  sinking ; 
upon  which  they  put  up  their  fervent  supplications  to 
\ ishnu,  the  preserver,  to  rescue  them  from  the  immin- 
ent danger  to  which  they  were  exposed.  Vishnu  flew 
again  to  their  relief,  and  seeing  them  all  about  to  perish, 
he  metamorphosed  himself  into  a tortoise  ; plunged  into 
the  sea,  and  supported  the  sinking  mountain  on  his  solid 
back. 

The  third  Avatara  was  his  transformation  into  a Hog. 
Vishnu,  being  in  pursuit  of  the  Giant  Hiranyakshana, 
a monster  of  whom  he  wished  to  rid  the  world,  disco- 
vered that  he  was  concealed  in  Patala,  which  is  the  low- 
est of  the  seven  inferior  worlds ; and,  being  determined, 
at  all  hazards,  to  reach  him,  he  converted  himself  into  a 
large  Hog,  and  dug  a passage  through  the  earth  with 
his  snout,  continuing  his  pursuit  till  he  caught  and  slew 
this  enemy  of  the  human  race. 

The  fourth  Avatara  is  called  .Xarasingha.  The  three 
preceding  were  changes  into  the  forms  of  animals.  This 
was  a mixture  of  Man  and  Lion.  It  took  its  rise  from 
the  following  adventure.  The  younger  brother  of  the 
Giant  Hiranyakshana,  hearing  that  his  brother  had  been 
slain  by  Vishnu,  resolved  to  be  avenged  ; and,  with  that 
design,  he  attacked  the  god  in  his  abode  of  felicity,  the 
Vaikuntha.  Vishnu,  apprehensive  of  a contest  with  so 


THE  PRINCIPAL  DIVINITIES. 


201 


powerful  an  enemy,  avoided  him,  and  hid  himself.  The 
Giant  being  unable  to  find  him,  sought  to  avenge  him- 
self on  the  other  gods  who  lived  in  the  same  residence 
with  his  enemy,  and  treated  them  with  cruelty.  The 
son  of  the  Giant,  who  was  one  of  those  gods,  interced- 
ed for  them  with  his  father,  and  endeavoured  to  appease 
his  wrath.  But,  so  far  from  listening  to  these  entreaties, 
on  finding  that  his  son  was  a supporter  of  Vishnu,  he 
determined  to  put  him  to  death.  That  god,  seeing  the 
danger  that  his  votary  was  in,  burst  from  beneath  a caul- 
dron, in  the  double  shape  of  man  and  lion.  He  had 
still  a long  and  bitter  contest  to  sustain  with  the  Giant ; 
but,  at  last,  having  proved  victorious,  he  seized  his 
enemy,  laid  him  across  his  thigh,  tore  his  belly  open 
with  his  lion’s  claws,  sucked  his  blood,  and  extracted 
his  bowels,  which  he  afterwards  twisted  round  his  neck 
as  a trophy  of  his  victory. 

The  fifth  Avatara,  was  the  change  into  a Brahman 
Dwarf.  The  Giant  Bali,  always  terrible  in  his  v/ars 
with  the  gods,  had  already  subdued  three  worlds,  and 
reduced  the  gods  he  found  there  into  the  hardest  subjec- 
tion. Vishnu,  being  desirous  of  delivering  so  many 
gods  and  mortals  from  their  savage  enemy,  metamor- 
phosed himself  into  a dwarfish  Brahman,  and  visited  Bali 
under  that  disguise,  soliciting  a bit  of  ground  no  bigger 
than  three  prints  of  his  little  feet,  which  he  required  to 
offer  sacrifices  upon.  The  request  appeared  ludicrous 
to  the  Giant,  and  he  granted  it  without  scruple.  Vish- 
nu immediately  resumed  his  godlike  form,  and  with  one 
footstep  covered  the  whole  earth.  With  another,  ele- 
vated in  air,  he  overshadowed  the  whole  space  between 
the  earth  and  firmament,  and  nothing  being  left  to  re- 
ceive the  third  impression  of  his  foot,  he  trod  upon  the 

VoL.  II.  2C 


202 


THE  PRINCIPAL  DIVINITIES. 


Giant’s  head,  and  hurled  him  down  to  the  infernal  Pa- 
tald. 

The  sixth  Avatara,  was  the  transformation  into  the 
person  of  Parasu  Rama,  by  wiiich  Vishnu  became  the 
^ son  of  Jamadagni  and  Rennki.  The  Giant  Kirtaviry- 
anarjana,  having  conquered  and  reduced  under  his  do- 
minion, the  father  and  mother  of  Parasu-Raina  ; he,  or 
Vishnu  in  his  shape,  resolved  to  revenge  the  insult  of- 
fered to  the  family.  He  attacked  the  Giant,  slew  him, 
and  brought  the  carcase  to  liis  father  Jamadagni.  The 
sons  of  the  Giant,  desirous  of  vengeance,  in  their  turn, 
went  in  search  of  Jamadagni ; found  him,  and  cut  off 
his  head.  Parasu-Rama,  incensed  at  the  cruelty,  and 
being  resolved  to  inflict  adequate  punishment  on  the 
murderer  of  his  father,  attacked  not  only  those  who  com- 
mitted the  crime,  but  many  other  Kings  who  had  leagued 
with  them.  Twenty-one  assaults  were  sustained  ; but, 
in  the  last  he  gained  the  possession  of  their  persons,  and 
put  them  all  to  death. 

The  seventh  Avatara  is  the  metamorphosis  of  Vishnu 
into  the  hero  called  Rama.  It  is  described,  in  a very 
prolix  and  tedious  way,  in  the  Ramayana,  a book  well 
known  and  read  by  all  Hindus.  It  has  raked  together, 
in  the  history  of  Rama,  a collection  of  all  the  fables  and 
paganism  of  the  country.  It  commences  with  the  mo- 
ment of  the  conception  of  its  hero.  The  principal  ad- 
ventures in  his  liie,  which  would  require  a folio  volume 
to  describe,  were,  in  the  first  place,  his  journey  into  the 
desert  for  the  purpose  of  soliciting  Swomitra  to  give  him 
his  only  daugl.ter  Sita  in  marriage ; next,  his  pilgrim- 
age to  the  city  of  Ayodhya,  and  the  war  which  it  led 
him  into  with  Parasu-Rama,  the  same  person  with  him- 
self, in  reality,  being  only  different  forms  of  Vishnu, 


THE  PRINCIPAL  DIVINITIES. 


203 


which  for  a long  time  unfortunately  they  did  not  disco- 
ver ; then  the  abduction  of  Sita  by  the  Giant  Havana ; 
the  grief  and  despair  of  Rama  on  this  event ; the  con- 
solation and  advice  given  him  under  such  circumstances 
by  his  brother  Lakshman,  and  the  mode  he  points  out 
for  the  recovery  of  his  wife  Sita ; an  army  of  Apes, 
commanded  by  the  great  Ape  Hanumnn,  who  met  him 
while  searching  for  Sita,  and  informed  him  where  she 
dwelt,  with  her  ravisher  Havana,  and  the  manner  of  life 
which  she  led ; how  Rama,  at  the  news,  inrolled  the  ar- 
my of  Apes  in  his  service,  to  help  him  to  fight  Havana; 
and,  being  ignorant  of  war,  received  instruction  from  the 
Apes,  who  taught  him  to  build  bridges,  to  draw  up  an 
army  in  array,  and  to  surprize  the  enemy ; how  he  con- 
quered the  Isle  Lanka,  or  Ceylon,  where  his  enemies 
had  rendezvoused,  and  which  he  assaulted  with  his  Ape 
auxiliaries,  by  means  of  a bridge  from  the  main  land ; 
and  how,  lastly,  after  a long  and  cruel  war,  in  which  the 
hero  gained  victories,  and  suffered  defeats,  he  was  join- 
ed by  Vishnu,  the  brother  and  enemy  of  the  Giant  Ha- 
vana, who  taught  Rama  the  certain  means  of  subduing 
his  enemy  ; how  his  advice  is  pursued  ; and  how  Rama, 
having  gained  a decisive  victory  over  Havana  and  the 
united  Giants,  at  length  regains  his  beloved  Sita. 

The  eighth  Avatara,  in  which  he  is  transformed  into 
the  person  of  Bala-Rama,  exhibits  Vishnu  so  disguis- 
ed for  the  purpose  of  making  war  against  an  Army  of 
Giants,  who  were  desolating  the  earth.  He  took  lor  his 
weapon  a Serpent  of  enormous  size,  and,  by  its  means, 
soon  succeeded  in  destroying  all  the  Giants  against  whom 
he  had  taken  arms. 

The  ninth  Avatara  is  the  transformation  into  the  tree 
Ravi  or  Aruli.  Vislinu  having  entertained  impure  de- 


204 


THE  PRINCIPAL  DIVINITIES. 


sires  towards  the  daughter  of  a Giant,  a beauty  renown- 
ed for  her  virtues,  employed  all  manner  of  artifices  to 
gain  her.  This  modest  female  having  resolutely  reject- 
ed his  illicit  solicitations,  he  at  last  made  a desperate  ef- 
fort for  the  gratification  of  his  wicked  design  ; and  find- 
ing it  impracticable,  under  an  animal  form,  he  assumed 
that  of  the  tree  Ravi ; in  which  semblance  he  succeed- 
ed in  satisfying  his  passion.  This  metamorphosis  is, 
no  doubt,  the  cause  why  this  tree  is  so  famous  and  so 
much  venerated  by  the  Hindus. 

The  tenth  Avatara  is  the  transformation  into  nx  Horse, 
This  last  Avatara  has  not  yet  taken  effect ; but  the  Hin- 
dus trust  that  it  will  be  realized.  They  expect  it  with 
the  same  ardour  as  the  Jews  look  forw^ard  to  their  Mes- 
siah. This  tenth  Avatara  is  to  be  the  most  beneficial 
and  the  most  wonderful  of  all.  The  books  which  an- 
nounce it  do  not  assign  the  period  when  it  will  arrive, 
nor  how  it  will  be  brought  to  pass,  but  the  Hindus  con- 
fide that  it  will  restore  the  Satya-yuga  or  Age  of  Happi- 
ness. 


Krishna. 

Besides  the  Ten  Avataras  of  Vishnu,  the  Hindus  re- 
cognize another,  which  is  that  of  his  change  into  the  per- 
son of  Krishna.  This  metamorphosis,  and  all  the  fa- 
bles that  accompany  it,  are  contained  in  the  book  called 
Bhagavata,  which  is  scarcely  less  famous  than  the  Ra- 
mayana. 

Krishna,  at  his  birth,  w’as  obliged  to  be  concealed,  in 
order  to  avoid  the  attack  of  a Giant  who  sought  his  life. 
He  escaped  his  enemy  under  the  disguise  of  a beggar. 
He  was  reared  by  persons  of  that  cast,  and  soon  exhib- 


THE  PRINCIPAL  DIVINITIES. 


205 


ited  marks  of  the  most  unbridled  libertinism.  Plunder 
and  rape  were  familiar  to  him  from  his  tender  years.  It 
Was  his  chief  pleasure  to  go  every  morning  to  the  place 
where  the  women  bathe,  and,  in  concealment,  to  take 
advantage  of  their  unguarded  exposure.  Then  he  rush- 
ed amongst  them,  took  possession  of  their  clothes,  and 
gave  a loose  to  the  indecencies  of  language  and  of  ges- 
ture.  He  maintained  sixteen  wives,  who  had  the  title  of 
queens,  and  sixteen  thousand  concubines.  All  these 
women  bore  children  almost  without  number ; but 
Krishna,  fearing  they  would  league  against  him  and  de- 
prive him  of  his  power,  murdered  them  all.  He  had 
long  and  cruel  wars  with  the  Giants,  w’ltli  various  suc- 
cess. At  last  his  infamous  conduct  drew  upon  him  the 
curse  of  a virtuous  woman  called  Ganghary ; the  effects 
of  which  were  soon  apparent,  in  a wound,  of  which  he 
died. 

In  obscenity,  there  is  nothing  that  can  be  compared 
with  the  Bhagavata.  It  is  nevertheless  the  delight  of  the 
Hindus,  and  the  first  book  they  put  into  the  hands  of 
their  children,  when  learning  to  read  ; as  if  they  delib- 
erately intended  to  lay  the  basis  of  a dissolute  educa- 
tion. 


Siva. 

This  God  has  likewise  the  names  of  Iswara^  Rudra^ 
Sadasiva,  and  Raramesrvoara.  He  is  generally  represent- 
ed under  a terrible  shape,  to  shew,  by  a menacing  ex- 
terior, the  power  which  he  possesses  of  destroying  all 
things.  To  aggravate  the  horrors  of  his  appearance,  he 
is  represented  with  his  body  all  covered  with  ashes.  His 
long  hair  is  plaited  and  curled  in  the  most  whimsical 


20b 


THE  PRINCIPAL  DIVINITIES, 


way.  His  eyes,  unnaturally  large,  give  him  the  appear- 
ance of  being  in  a perpetual  rage.  Instead  of  jewels, 
they  adorn  his  ears  with  great  serpents.  He  holds  in 
his  hand  a w eapon  called  Sula.  I have  sometimes  seen 
idols  of  Siva,  of  gigantic  proportions,  admirably  con- 
trived to  inspire  terror. 

The  principal  attribute  of  this  God,  as  we  have  men- 
tioned, is  the  power  of  Universal  Destruction  : although 
some  authors  also  give  him  that  of  Creation,  in  common 
with  Brahma. 

His  fabulous  history,  like  that  of  all  the  other  Hindu 
Gods,  is  nothing  but  a tissue  of  absurd  and  extravagant 
adventures,  invented,  as  it  would  seem,  for  the  mere 
purpose  of  exhibiting  tlie  extremes  of  the  two  most  pow- 
erful passions  which  tyrannize  over  man.  Luxury  and 
Ambition.  They  relate  to  the  wars  which  he  maintained 
against  the  Giants  ; to  his  enmity  and  jealousy  in  oppo- 
sitioli  to  the  other  Gods;  and,  above  all,  to  his  infa- 
mous amours. 

It  is  related  that,  in  one  of  his  wars,  being  desirous  of 
completing  the  destruction  of  the  Giants,  and  of  obtain- 
ing possession  of  Tripura,  the  country  which  they  inha- 
bited, he  cleft  the  n orld  in  tw'ain,  and  took  one  half  of 
it  for  his  armour.  He  made  Brahma  the  general  of  his 
army.  The  four.  Vedas  were  his  horses.  Vishnu  was 
his  arrow.  The  mountain  Mandara  Parvata  was  used 
for  his  bow,  and  a mighty  serpent  supplied  the  place  of 
the  string.  Thus  accoutred,  the  terrible  Siva  led  his 
army  to  the  abode  of  the  tyrants  of  the  earth,  took  the 
three  fortresses  they  had  constructed,  and  demolished 
them  in  a moment.  This,  and  other  stories  of  Siva,  are 
given  at  great  length  in  the  Bhagavata. 

Siva  had  great  difficulty  in  obtaining  a wife;  but 
having  made  a long  and  austere  penitence  at  the  Moun- 


THE  PIUNCIPAL  DIVINITIES. 


207 


tain  Parvata,  that  lofty  eminence  was  so  affected  by  it 
as  to  consent  at  last  to  give  him  his  daughter  in  mar- 
riage. 

T/ie  Lmgam. 

The  abomination  of  the  Lingam  takes  its  origin  from 
Siva.  This  idol,  which  is  spread  all  over  India,  is  gene- 
rally inclosed  in  a little  box  of  silver,  which  all  the 
votaries  of  that  god  wear  suspended  at  their  necks.  It 
represents  the  sexual  organs  of  man,  sometimes  alone, 
and  sometimes  accompanied.  The  long  account  given 
of  the  origin  of  this  mystery  in  the  Linga-Purana  may 
be  thus  abbrevi'ted. 

Siva  having  one  day,  in  the  presence  of  the  seven 
famous  penitents,  exhibited  himself  in  a state  of  nature, 
began  to  play  several  indecent  vagaries  before  them. 
He  persisted  till  the  penitents,  being  no  longer  able  to 
tolerate  his  indecency,  imprecated  their  curse  upon  it. 
The  denunciation  took  immediate  effect,  and  from  that 
moment  Siva  was  emasculated.  Parvata,  having  heard 
of  the  misfortune  of  her  husband,  came  to  comfort  him  ; 
— but  I have  not  the  courage  to  return  to  the  pages 
w hich  contain  the  topics  of  consolation  which  she  used, 
or  the  methods  she  cmploj-^ed  to  repair  his  loss. 

In  the  mean  time,  the  penitents  having  more  coolly 
considered  the  disproportion  of  the  punishment  to  the 
offence,, and  wishing  to  make  all  the  reparation  in  their 
power  to  the  unhappy  Siva,  decreed  that  all  his  wor- 
shippers should  thenceforth  address  their  prayers,  ado- 
ration, and  sacrifices  to  what  the  imprecation  had  depriv- 
ed him  of. 

Such  is  the  infamous  origin  of  the  Lingam,  which  is 
not  only  openly  represented  in  the  temples,  on  the  high- 
ways, and  in  other  public  situations,  but  is  worn  by  the 


208 


THE  PRINCIPAL  DIVINITIES. 


votaries  of  Siva  as  the  most  precious  relic,  hung  at  their 
necks,  or  fastened  to  their  arms  and  hair,  and  receiving 
from  them  sacrifices  and  adoration. 

Tlie  Lingam  is  the  ordinary  symbol  of  all  the  follow- 
ers of  Siva.  That  sect  spreads  over  the  whole  of  India, 
but  particularly  in  the  west  of  the  peninsula,  where  the 
Lingamites  compose,  in  many  districts,  the  chief  part 
of  the  population.  The  particular  customs  of  the  sect 
have  been  before  noticed  ; the  most  remarkable  of  which 
are  their  abstinence  from  whatever  has  had  the  principle 
of  life,  and  the  practice  of  interring  their  dead  in  place 
of  burning  them,  as  most  other  Hindus  do. 

We  know  to  what  excess  the  spirit  of  idolatry  may 
lead  the  ignorant ; but  it  is  incredible,  it  even  seems  im- 
possible, that  the  Lingam  could  have  originated  in  the 
direct  and  literal  worship  of  w'hat  it  represents ; but  ra- 
ther that  it  was  an  allegorical  allusion  of  a striking  kind, 
to  typify  the  procreative  and  regenerating  powers  of  na- 
ture, by  which  all  kinds  of  being  aie  reproduced  and 
maintained  in  the  wide  universe.  It  was,  no  doubt,  to 
tliis  fecundating  and  reproductive  energy  of  nature,  that 
the  early  idolaters  of  India  paid  their  adoration ; while 
their  successors,  from  the  propensity  to  embody  every 
thing  abstract  into  sensible  images,  transfeiTed  it  to  the 
gross  emblem  ; and,  forgetting  by  little  and  little  the 
ideas  of  their  ancestors,  came  at  length  to  adore  the  abo- 
mination itself,  and  to  rank  it  amongst  their  principal 
divinities.  From  the  same  principle,  as  far  as  w'e  can 
perceive,  arose  the  u-orship  of  the  Phallus  among  the 
Greeks,  that  of  Priapus  among  the  Romans,  and  proba- 
bly that  of  Baal-peor  mentioned  in  Scripture  : objects  of 
worship  amongst  other  ancient  idolatrous  nations,  which 
differed  but  little  from  that  of'  the  Lingam,  and  were 
equally  abominable. 


THE  PRINCIPAL  DIVINITIES. 


209 


Vighneswara. 

The  god  Vighneswara  is  likewise  known  by  the 
names  of  Puliyar,  Ganesa^  and  Vinayaka.  He  is  one  of 
the  most  universally  adored  deities.  His  image  is  every 
where  to  be  seen ; in  the  temples,  in  the  choultries,  in 
places  of  public  resort,  in  the  streets,  in  forts,  by  the  side 
of  streams  and  tanks,  on  the  highways,  and  generally  in 
all  frequented  places.  He  is  taken  into  the  houses  ; and 
in  all  public  ceremonies  he  is  worshipped  the  first  of  all. 
We  have  already  spoken  of  him  as  the  God  of  Obsta- 
cles, and  mentioned  that  the  honours  he  received  pro- 
ceed from  the  apprehension  that  he  would  otherwise  cast 
difficulties  and  impediments  before  tliem,  in  the  ordinary 
occurrences  of  life. 

He  derived  his  birth  from  the  excrement  of  Parvati. 
His  mother  made  him  her  guard  and  door-keeper.  In 
this  situation,  the  god  Kumara,  who  had  long  entertain- 
ed a grudge  against  him,  finding  him  alone  one  day,  cut 
off  his  head.  Siva  was  much  arrieved  when  he  heard  of 
the  misfortune ; and,  being  desirous  to  repair  it,  he 
made  a vow  that  he  would  cut  off  the  head  of  the  first 
living  creature  he  should  find  lying  down  with  its  crown 
towards  the  north,  and  unite  it  to  the  trunk  of  Vighnes- 
wara. In  setting  out  on  this  design,  the  first  animal  he 
met  with,  lying  in  that  position,  was  an  elephant ; the 
head  of  which  he  cut  off,  and  set  it  on  the  neck  of  Vigh- 
neswara, and  thus  restored  him  to  life.  Parvati  was  ter- 
rified when  she  first  saw  her  son  in  this  condition : but, 
by  degrees,  she  became  reconciled  to  the  frightful 
change,  and  gaily  asked  him  one  day  what  sort  of  a wife 
he  would  wish  to  marry.  The  son,  who  had  for  a long 
time  looked  wdth  an  incestuous  eye  on  his  mother,  replied 
VoL.  II.  2D* 


J810 


THE  PRINCIPAL  DIVINITIES. 


that  he  would  like  one  altogether  the  same  as  she  was. 
Alarmed  at  his  answer,  she  exclaimed,  in  her  wrath  : “ a 
“ wife  like  me ! go  then  and  seek  for  her,  and  never  j 
“ mayest  thou  marry  until  thou  findest  exactly  such  an 
“ one.”  From  that  time,  though  Vighneswara  has  dili-  j 
gently  visited  all  places  frequented  by  women,  he  has  j 
never  found  one  to  suit  the  condition  in  the  curse ; 
or  rather,  no  woman  will  unite  with  so  unseemly  a 
husband. 

Indra  or  Devendra. 

This  God,  as  we  have  before  stated,  is  King  of  the  In- 
ferior Deities,  who  sojourn  with  him  in  his  paradise  call- 
ed Swarga,  or  seat  of  Sensual  Pleasures ; for  in  this  vo- 
luptuous  abode,  no  other  are  known.  All  who  are  ad- 
mitted into  it  have  a supply  of  women  equal  to  the 
most  inordinate  concupiscence ; and  their  vigour  is  so 
increased  as  to  render  them  capable  of  perpetual  fruition. 

It  will  be  naturally  supposed  that  tlie  history  of  a god, 
who  rules  over  a society  like  this,  must  be  disgusting,  and 
filled  with  nauseous  obscenity  ; and  it  certainly  w'ould  be 
a cruel  task  to  be  obliged  to  submit  to  the  perusal  of 
what  the  Hindu  books  contain  on  the  subject  of  Deven- 
dra, and  of  the  detestable  gratifications  in  w hich  the  vota- 
ries who  are  admitted  into  his  paradise  indulge.  But 
that  I may  not  omit  an  opportunity  of  exposing  the 
genius  of  the  Hindu  mythology,  and  that  of  the  abomi- 
nable books  from  which  the  natives  imbibe  their  earliest 
principles,  I am  compelled  once  more  to  incur  the  risk 
of  offending  modesty,  by  tracing  an  outline  of  a single 
adventure  of  this  god  of  the  heathens. 


THE  PRINCIPAL  DIVINITIES. 


211 


Having  conceived  a violent  passion  for  the  wife  of 
the  penitent  Gautama,  and  after  meditating  long  upon 
the  means  of  gratifying  it,  he  bethought  himsell  of  as- 
suming the  appearance  of  a dunghill  cock.  In  the  shape 
of  this  domestic  fowl,  he  took  his  station  close  by  the 
house  of  Gautama ; and  in  the  middle  of  the  night  he 
began  to  crow,  and  counterfeited  so  well  that  the  peni- 
tent, who  happened  to  be  awake,  supposing  that  the  dawn 
was  approaching,  got  out  of  bed,  and  went  to  make  his 
usual  ablutions  in  the  river.  As  soon  as  Galitama  had 
gone  forth,  Devendra  entered  the  house,  and  occupied 
his  place  by  the  side  of  his  wife  Ahilya.  The  husband, 
when  he  returned,  understood  what  had  taken  place  in 
his  absence,  and  in  a transport  of  rage  poured  out  his 
curses  upon  both,  imprecating  that  his  wife  might  be 
transformed  into  stone,  and  that  her  gallant  should  be 
withered  up,  and  deprived  of  the  marks  of  virility. 

The  malediction  was  instantly  effectual  against  both. 
But  the  gods  and  the  goddesses  of  Swarga,  having  heard 
, of  the  mishap  of  their  King,  and  indeed  having  ocular 
testimony  of  his  misfortune,  occasioned  by  the  curse  of 
Gautama,  after  much  consultation,  found  out  the  means 
\ of  restoring  him  to  his  pristine  vigour  and  integrity,  by 
borrowing  from  a he-goat  which  they  caught. 

This  is  but  a brief,  and,  I trust,  rather  a delicate  abridg- 
ment of  the  adventure  ; which  is  given  at  full  length,  in 
the  purana  called  Indra-purana. 

It  makes  me  blush  even  to  allude  to  such  obscenities  ; 
and  the  shame  they  occasion  restrains  me  from  entering 
into  an  enlarged  detail  of  the  fables  relating  to  the  divini- 
ties of  India;  which  are  replete  with  allusions  equally 
abhorrent  to  modesty  and  reason. 

The  god  Devendra  rides  an  elephant,  and  has  a cutting 


213 


THE  PRINCIPAL  HIVINITIES. 


instrument  called  the  Vajra  for  his  weapon  of  oflence. 
The  colour  of  his  garment  is  red. 

Those  who  seek  to  establish  a connection  or  resem- 
blance between  the  false  gods  of  the  different  idolatrous 
nations  of  antiquity,  will  find  several  points  of  approxi- 
mation, in  comparing  the  divinities  of  India  with  those 
of  Greece  and  Rome.  The  short  account  we  have  given 
of  the  history  of  some  of  the  principal  ones  ivould  serve 
to  establish  this  congruity.  At  the  same  time  I do  not 
consider  it  sufficient  to  justify,  in  its  full  extent,  the 
conclusions  drawm  from  those  marks  of  similitude,  by 
some  modem  writers,  who  are  desirous  of  tracing  the 
Indian  and  Grecian  gods  from  a common  origin. 

The  metamorphoses  of  Jupiter ; at  one  time  into  a 
satyr,  in  the  rape  of  Antiope,  at  another  into  a 
bull,  when  he  carried  Eurojia  away  ; then  into  a swan, 
for  the  purpose  of  abusing  Leda,  or  into  a shower  of 
gold  for  the  corruption  of  Danae ; and  many  other 
changes,  for  facilitating  his  amours,  have  a great  resem- 
blance to  the  adventures  of  Brahma  and  of  Vishnu. 
Nor  does  the  Lingam  of  the  Hindus,  as  we  have  shewn, 
differ  widely  from  the  Phallus  of  the  Greeks  and  the 
Priapus  of  the  Latins. 

But  there  is  another  particular  in  which  the  gods  of 
these  different  nations  seem  to  bear  a more  striking  analo- 
gy to  each  other  than  in  any  other  yet  mentioned  ; and 
that  is  the  arms  or  weapons  which  they  respectively  bore. 
The  gods  of  Greece  w^ere  always  represented  armed ; 
as  the  Hindu  gods  are  also. 

The  Greeks  armed  Saturn  wnth  a scythe,  Jupiter  with 
the  thunder,  Neptune  with  the  trident,  and  Pluto  with 
his  tw'o  pronged  fork.  They  assigned  a club  to  Her- 
cules, a thyrsis  to  Bacchus ; to  Minerva  a shield  or 
Egi  s,  and  to  Diana  the  bow'  and  arrow's. 


THE  PRINCIPAL  DIVINITIES. 


213 


Tlie  Hindus,  in  like  manner,  have  put  arms  in  the 
hands  of  each  of  their  principal  deities,  with  the  excep- 
tion of  Brahma ; who,  as  we  have  seen,  neither  wears 
arms,  nor  rides ; wlio  has  no  temple,  nor  sacrifice,  nor 
any  other  w'orship  whatever. 

Tlie  various  weapons  which  the  Hindus  assign  to  their 
several  gods,  and  which  appear  to  be  such  as  were  an- 
ciently used  by  that  people  in  war,  are  thirty-two  in 
number.  Of  these,  some  are  missile,  such  as  the  arrow ; 
the  vana,  composed  of  combustible  materials,  and  the 
chakramy  which  will  be  afterwards  mentioned.  Some 
are  defensive,  as  tlie  shield ; but  the  chief  part  are  offen- 
sive. It  is  not  easy  to  describe,  in  a European  tongue, 
the  form  of  the  different  sorts  of  arms  that  w ere  anciently 
used  by  the  Hindus  in  battle,  and  which  are  still  to  be 
seen  in  tlie  hands  of  their  idols.  No  just  idea  of  them 
can  be  communicated  without  a drawing.  Of  the  wea- 
pons, not  missile,  some  are  used  to  stab,  some  to  hack, 
and  some  to  fell.  Others  seem  intended  for  grappling, 
and  some  for  w arding  off. 

Five  w'eapons  are  given  to  Vishnu,  called  in  the  ag- 
gregate Panchayudha,  and  which  he  severally  used,  ac- 
cording to  the  various  characters  which  he  assumed. 
Their  names  are  Sankha,  Chakratriy  Khadga^  Gada,  Sa- 
ranga.  The  two  principal,  with  w'hich  he  is  most  com- 
monly equipped,  are  the  sankha,  which  he  w'ields  in  his 
left  hand,  and  the  chakram,  W'hich  he  bears  in  the  right. 

Siva  has  tw’o  W’eapons,  the  trisula  and  the  damru  ; and 
every  other  principal  deity  lias  his  peculiar  instrument, 
with  which  he  is  always  represented. 

Another  point  of  resemblance  between  the  Hindu 
gods  and  those  of  ancient  Greece  consists  in  the  manner 
in  which  they  were  mounted.  The  Greeks  and  Romans 


214 


THE  PRINCIPAL  DIVINITIES. 


represented  Jupiter  as  seated  on  an  eagle,  Neptune  in  a 
chariot  drawn  by  two  sea-horses,  Pluto  in  one  drawn  by 
four  black  horses.  Mars  mounted  on  a cock,  Bacchus 
with  a team  of  tigers,  Juno  with  her  peacocks,  and  Pallas 
with  the  solemn  owl. 

The  Hindus  have,  in  like  manner,  assigned  to  each  of 
their  chief  gods  their  peculiar  vehicle,  Brahma  alone  be- 
ing  excepted.  Vishnu  generally  rode  on  the  bird  Garu- 
da,  and  Siva  on  the  bull. 

Following  up  this  subject,  we  shall  give  a brief  ac- 
count of  the  equipage  and  arms  of  the  other  leading 
deities,  as  well  as  of  the  eight  gods  who  are  known  by 
the  appellation  of  Ashta-dik  pala-guru,  or  those  who  pre- 
side over  the  eight  principal  points  of  the  compass.  For 
each  portion  of  the  world  has  a god,  who  specially  pre- 
sides over  it,  and  favours  it  u'ith  his  protection.  The 
names  of  these  gods,  with  their  appropriate  vehicle,  arms, 
habiliment,  and  the  quarter  of  the  earth  to  which  they 
severally  belong,  are  briefly  expressed  in  the  following 
table. 

The  Ashta-dik-pala-guru,  or  gods  who  preside  over 
the  eight  principal  divisions  of  the  world. 

Quarters  over 

Names,  which  they  preside.  Howmounted.  Weapons.  Colour  of  Clothing. 
I.Ikdra  - East  The  Elephant  Vajra  Red. 

2.  Agni  - South-East  The  Ram  Sikhi  Violet. 

3.  Yama  - South  - The  Buffalo  Danda  Bright-yellow. 

4.  Nirut  South-west  Man  - Cookah  Deep-yellow. 

5.  Varuna  West  The  Crocodile  Pasa  White. 

6.  Vayu  - North-west.The  Antelope  Dwaja  Blue  or  Indigo. 

7.  Kuvera  North  The  Horse  KhadgaRose  colour. 

8.  IsANA  North-east  The  Bull  Trisula  Grey. 


WORSHIP  OF  ANIMALS. 


215 


CHAP.  V. 

Of  the  Worship  of  Animals.,  and  that  of  the  Butam  or 
Malpjolent  Beings. 

OF  all  kinds  of  superstition  by  which  the  human  in- 
tellect has  been  clogged,  degraded,  and  debased,  the 
worship  of  Brute  Animals  seems  to  be  the  most  humili- 
ating to  our  species.  If  we,  did  not  attend  to  the  origin 
and  the  predisposing  causes,  we  could  hardly  credit  that 
rational  beings  should  descend  so  far  beneath  the  digni- 
ty  of  their  nature  as  to  stoop  to  the  adoration  of  brutes. 
But  it  may  be  suggested,  as  some  apology  forthi^  mon- 
strous aberration  of  human  reason,  that,  in  all  ages,  the 
superstitious  bias  has  received  an  impulse,  through  the 
channel  of  Religion,  from  motives  of  fear  or  interest ; and 
that  it  has  been  a natural  impression  amongst  all  idola- 
trous nations  to  pay  adoration  to  whatever  can  be  detri- 
mental or  useful. 

It  is  sufficiently  known  that  animal  worship  was  es- 
tablished and  universally  observed  amongst  the  Egyp- 
tians. The  noxious  kinds,  and  the  useful,  shared  alike 
in  their  adoration.  They  erected  altars  and  offered  in- 
cense to  the  Bull  Apis,  the  Bird  Ibis,  to  the  Kite,  the 
Crocodile,  and  a vast  variety  of  other  animals. 

The  Egyptians,  however,  limited  their  religious  adora- 
tion of  animals  to  a small  number  of  sorts,  the  most 
beneficial  or  the  most  dangerous ; while  the  Hindus,  in 


216 


WORSHIP  OF  ANIMALS. 


all  things  extravagant,  pay  honour  and  worship,  less  or 
more  solemn,  to  almost  every  living  creature,  whether 
quadruped,  bird,  or  reptile.  The  Ape,  the  Tiger,  the  ' 
Elephant,  the  Horse,  the  Ox,  the  Stag,  the  Sheep,  the 
Hog,  the  Dog,  the  Cat,  the  Rat,  the  Peacock,  the 
Eagle,  the  Cock,  the  Hawk,  the  Serpent,  the  Cameleon, 
the  Lizard,  the  Tortoise,  all  kinds  of  amphibious  crea- 
tures, Fi'ihes,  and  even  Insects,  have  been  consecrated 
by  Hindu  folly.  Every  living  creature  that  can  be  sup- 
posed capable  of  effecting  good  or  evil  in  the  smallest 
degree,  has  become  a sort  of  divinity,  and  is  entitled  to 
adoration  and  sacrifice. 

But,  amidst  the  variety  of  animals,  some  have  been 
more  interesting  than  others,  and  have  consequently  re- 
ceived higher  honours ; either  on  account  of  their  supe- 
rior utility,  or  the  greater  dread  they  inspire.  Here  we 
may  rank  the  Cow,  the  Ox,  the  Ape,  the  bird  of  prey 
known  there  under  the  name  of  Garuda^  and  the  serpent 
Capella.  We  shall  add  a few  words  concerning  each  ol' 
these  four  species,  whose  images  are  represented  in  eve- 
JT  quarter. 

The  Ape^  known  by  the  name  of  Hanuman. 

The  motive  which  induced  the  early  idolaters  of  In- 
dia to  make  the  Ape  one  of  their  principal  divinities  was, 
in  all  probability,  founded  on  the  striking  resemblance 
which  they  remarked  between  that  animal  and  man,  in 
exterior  appearance  and  physical  relations.  They  con- 
sidered it  as  holding  the  first  rank  in  the  order  of  brutes, 
and  consequently  as  the  king  of  the  animals ; and, 
after  deifying  it,  they  chose  to  perpetuate  its  honours  by 


THE  WORSHIP  OF  ANIMALS. 


217 


inventing  the  infinite  collection  of  fables  with  which  their 
books  are  filled. 

It  was  with  an  army  of  Apes  that  their  great  hero  Rama 
conquered  Lanka,  or  Ceylon  ; and  the  achievements  of 
-this  host  of  satyrs,  under  the  command  of  the  great  Ape 
Hanuman,  occupies  the  greater  part  of  the  Ramayana, 
the  most  celebrated  of  their  historical  works.  The  worship 
of  this  leader  extends  over  all  the  territory  of  India,  and 
especially  amongst  the  followers  of  Vishnu,  but  the 
sect  of  Siva  does  not  admit  of  his  claim. 

His  idol  is  every  where  seen  in  the  temples,  choultries, 
and  other  places  frequented  by  the  people ; and  it  is  also  fre- 
quently found  in  the  woods,  and  under  thick  trees  in  desert 
places.  But  particularly  where  the  Vishnuvites  abound, 
one  meets  almost  every  where  with  the  favourite  idol  of 
Hanuman.  The  sacrifices  offered  to  it  consist  of  the 
simplest  productions  of  nature. 

In  parts  frequented  by  apes,  devotees  are  often  seen  to 
make  it  their  duty  to  give  them  part  of  their  food  j and 
they  consider  it  as  a very  meritorious  act. 

Basnva  or  The  Bull. 

The  Bull  is  the  favourite  God  of  the  worshippers  of 
Siva.  They  constantly  represent  the  God  as  its  rider, 
and  as  performing  all  his  journies  on  its  back.  The 
w orship  of  this  animal,  as  well  as  of  the  Cow,  is  well 
know  n to  have  prevailed  in  many  ancient  nations ; and 
the  superstitious  reverence  of  the  Egj’ptians  for  their 
God  Apis  was  carried  to  the  utmost  excess. 

Bryant,  in  his  Treatise  of  Mythology,  seems  to  be  of 
opinion  that  the  first  origin  of  the  worship  of  these  sa- 
cred animals,  so  universal  among  ancient  nations,  pro- 
VoL.  II.  2 E 


21S 


THE  WOKSllIP  OF  ANIMALS. 


eeedeci  from  the  respect  in  \\  hich  the  first  men  long  con- 
tinued to  hold  the  Ark  of  Noah,  of  which  they  consider- 
ed  the  Cow  as  the  symbol.  I am  surprized  that  the 
iearneei  writer  should  have  proposed  so  improbable  a so- 
huion,  when  a natural  and  reasonable  one  occurs  to  every 
mind  that  attends  to  the  genius  of  idolatry  : that  the 
worship  and  reverence  so  universally  paid  to  this  species 
of  animals  proceeded  from  their  great  utility  and  the  in- 
dispensable services  they  render  to  society.  These  ser- 
vices are  so  essential  to  the  Hindus,  that  we  may  boldly 
assert  that,  without  the  help  of  the  ox  and  the  supplies 
from  the  cow',  they  would  be  unable  to  exist.  They  saw 
no  other  animal  so  useful,  and  they  naturally  regarded  it 
as  a beneficent  God,  and  one  of  the  most  sacred  objects 
of  w'orship. 

The  image  of  it  is  seen  in  almost  every  temple,  and  in 
most  other  places  frequented  by  the  people. 

But  among  all  the  worshippers  of  this  animal,  the  sect 
of  Siva  pay  it  the  most  particular  devotion ; and,  in  the 
districts  where  they  predominate,  nothing  is  to  be  seen 
but  the  representation  of  their  favourite  idol  Basvva,  or 
the  Bull,  on  a pedestal,  lying  flat  on  his  belly. 

Monday  in  every  week,  as  before  hinted,  is  set  apart 
to  the  honour  of  Baswa.  On  that  day,  the  Sivites  give 
repose  to  their  cattle,  and  release  them  from  labour. 

The  B rd  Garuda. 

The  Garuda  is  of  the  nature  of  a bird  of  prey,  and  is 
held  in  the  highest  veneration  by  the  Hindus,  and  par- 
ticularly by  the  tribe  of  Vishnu.  It  is  the  ordinary  ve- 
hicle on  which  that  God  performs  his  joumies.  The 
Vishnuvite  Brahmans,  every  morning  after  ablution,^ 


THE  WORSHIP  OF  ANIMALS. 


219 


wait  for  the  appearance  of  one  of  those  birds,  in  order  to 
pay  it  adoration. 

It  is  every  where  to  be  seen  about  the  villages.  It  is 
bigger  than  our  falcon,  but  much  smaller  than  the  least 
of  our  eagles.  Its  plumage  is  handsome.  The  feathers 
of  the  head,  neck,  and  breast,  are  of  a very  bright  and 
glossy  white;  and  those  of  the  back,  wings,  and  tail, 
form  a sort  of  mantle  of  a beautiful  brown.  But  when 
it  approaches  near,  it  becomes  offensive,  from  its  un- 
pleasant odour.  Its  ordinary  cry  is  a kind  of  kree* 
kree!  uttered  with  a hoarse  and  croaking  scream,  pro- 
longing the  sound  at  the  end  in  a very  disagreeable 
way. 

Although  it  appears  a vigorous  bird  ; and  it  actually 
possesses  great  advantages  in  its  strong  hooked  bill  and 
powerful  talons ; yet  it  never  attacks  other  birds  that 
can  oppose  the  least  resistance.  It  by  no  means  has  the 
courage  of  the  hawk.  Its  timid  and  indolent  nature 
would  rather  rank  it  with  the  buzzard  or  raven  ; though 
it  does  not,  like  them,  pounce  upon  carrion.  Its  ordi- 
nary food  is  the  lizards,  mice,  and,  above  all,  the  snakes, 
which  it  carries  up  alive  in  its  claws  to  a great  height, 
and  there  lets  them  fall  upon  the  ground.  It  descends 
after  them,  and,  if  it  does  not  find  them  dead  after  one 
fall,  it  gives  them  a second,  and  then  quietly  retires  to 
some  neighbouring  tree  to  devour  them. 

It  is  probably  the  service  which  it  does  to  society,  in 
destroying  noxious  reptiles  and  other  disgusting  animals, 
that  has  been  the  means  of  protecting  it,  and  raising  it 
to  the  rank  of  a principal  divinity.  It  w'as  the  same  mo- 
tive that  prompted  the  Egyptians  to  consecrate  the  Ibis, 
and  pay  it  homage. 


220 


THE  WORSHIP  OF  ANIMALS. 


The  Garuda  also  devours  frogs  and  little  fishes,  which 
it  catches  with  its  claws  in  shallow  waters.  It  is  also  a 
dangerous  enemy  to  the  poultry  yard ; but  it  is  so 
cowardly  that  an  angry  hen  can  put  it  to  flight ; and  it 
can  only  venture  on  some  unguarded  chicken. 

I have  entered  into  these  details,  because  the  bird 
seems  but  little  known  to  our  European  ornithologists. 
Being  under  the  protection  of  superstition,  it  approaches 
a man  without  fear,  and  is  seen  every  where  about  the 
villages,  from  which  it  seldom  strays.  It  is  of  heavy 
flight,  and  never  mounts  high  in  the  air. 

Sunday  is  the  day  particularly  set  apart  for  the  worship 
of  this  sacred  fowl.  Troops  of  people  are  then  seen 
uniting  in  their  adoration  and  sacrifice  ; after  which,  they 
call  the  birds,  and  throw  bits  of  meat  in  the  air,  which 
they  nimbly  catch  with  their  talons. 

It  would  be  held  as  heinous  an  offence,  particularly 
among  the  followers  of  Vishnu,  to  kill  one  of  these  fowls 
as  to  commit  manslaughter ; and  when  they  find  one 
dead,  they  bury  it  ceremoniously,  and  crowds  of  people 
attend,  with  instruments  of  music,  and  with  every  de- 
monstration of  deep  affliction. 

They  observe  the  same  practice  on  the  death  of  an 
ape  or  of  a Capella  serpent,  and  use  many  ceremonies 
for  the  purpose  of  expiating  the  destruction  of  tliose  sa- 
cred creatures. 


The  Serpent. 

Of  all  noxious  animals  found  in  India,  there  are  none 
that  occasion  more  frequent  or  more  fatal  evils  than  the 
serpents.  Those  inflicted  by  tlic  tiger,  though  very 


THE  WORSHIP  OF  ANIMALS. 


221 


frightful  also,  more  seldom  occur  and  are  less  univer- 
sally felt  than  what  proceed  from  the  venom  of  these 
dangerous  reptiles.  During  my  whole  residence  in  In- 
dia, hardly  a month  has  passed  without  some  person  in 
my  neighbourhood  suffering  sudden  death  by  the  bite  of 
a serpent. 

One  of  the  commonest,  and  at  the  same  time  the  most 
venomous,  as  its  bite  sometimes  occasions  instant  death, 
is  what  in  Europe  is  generally  called  the  Capella.  It  is 
met  with,  unfortunately,  every  where ; and  it  is  for  that 
reason  that  the  Hindus  offer  sacrifice  and  adoration  to  it, 
above  all  others.  It  is  more  venerated  than  the  rest  of 
the  pernicious  creatures,  because  it  is  the  most  dreaded 
of  any.  Fear  of  the  dreadful  and  frequent  evils  which  it 
occasions,  has  indeed  made  it  the  most  sacred  of  animals, 
upon  the  same  principle  that  the  Egyptians  pay  divine 
honours  to  the  crocodile. 

In  order  to  impress  more  strongly  on  the  mind,  the 
danger  of  this  baleful  agent,  and  the  necessity  for  wor- 
shipping it,  so  as  to  render  it  propitious,  the  Hindus 
have  filled  their  books  with  tales  concerning  so  active  an 
enemy  of  the  human  race  ; and,  on  the  other  hand, 
figures  of  them  are  represented  in  most  of  the  temples 
and  on  the  other  public  monuments  and  buildings. 
They  seek  out  their  holes,  which  are  generally  excavated 
in  the  hillocks  of  earth  thrown  up  by  the  kariah  or  white 
ants ; and  when  they  find  one,  they  go  from  time  to  time, 
and  offer  to  it  oblations  of  milk,  bananas,  and  other  arti- 
cles for  nourishment. 

When  one  of  these  dangerous  guests  intrudes  himself 
into  their  houses,  so  far  from  turning  him  out,  many  of 
them  will  rather  make  sacrifices  to  him,  and  give  him 
food  every  day.  Some  instances  are  known  where  Ca- 


222 


THE  WORSHIP  OF  ANIMALS. 


pclIa  serpents  have  been  entertained  in  houses,  in  this 
manner,  for  several  years  ; but  in  no  case  are  they  ever 
injured,  and  it  would  be  a heinous  crime  to  kill  them. 

One  of  the  eighteen  annual  festivals  of  the  Hindus  is 
especially  consecrated  to  the  worship  of  the  serpent  Ca. 
pella,  which  is  celebrated  on  the  fifth  day  of  the  moon  in 
December,  called  for  that  reason  JVaga  Panchami ; naga 
being  the  Hindu  name  for  this  serpent. 

Temples  are  also  erected  to  them  in  many  places,  of 
which  there  is  one  of  great  celebrity  in  the  west  of  the 
Mysore,  at  a place  called  Subrahmanya;  a name  derived 
from  the  great  serpent  Subraya,  which  is  renowned  in 
Hindu  fable,  and  the  principal  deity  honoured  at  this 
pagoda. 

When  the  festival  comes  round,  a vast  crowd  of  peo- 
ple assembles  to  offer  sacrifices  to  the  creeping  gods,  in 
their  sacred  dome.  Many  serpents,  both  of  the  Capella 
and  other  species,  have  taken  up  their  residence  within 
it,  in  holes  made  for  the  purpose.  They  are  kept  and 
well  fed  by  the  presiding  Brahmans  with  milk,  butter, 
and  bananas.  By  the  protection  they  here  enjoy  they 
multiply  exceedingly,  and  may  be  seen  swarming  from 
every  eranny  in  the  temple  : and  a terrible  sacrilege  it 
would  be  to  injure  or  molest  them. 

But  the  Hindu  superstition  is  so  inexhaustible,  that 
Other  kinds  of  animals,  besides  those  we  have  enumera- 
ted,* come  in  for  a share  of  their  adoration.  Even  fishes 
are  not  excluded.  Devout  Brahmans  are  often  seen 
casting  rice  into  the  waters  to  feed  them  ; and,  in  many 
places,  all  fishing  is  prohibited.  In  times  before  the  Pa- 
gan Prinees  ceased  to  rule  in  the  Mysore,  they  made  it 
their  constant  practice  to  throw  a quantity  of  boiled  rice 
into  the  Cavery  for  the  sustenance  of  the  fishes. 


MALEVOLENT  FIENDS. 


223 


The  Bhuta  or  Malevolent  Fiends. 

All  nations  of  the  earth,  civilized  or  barbarous,  have 
acknowledged  the  existence  of  certain  evil  spirits,  whose 
nature  and  constant  employment  it  is  to  injure  men  in 
various  ways.  Revealed  religion  alone  gives  just  and  ra- 
tional views  of  the  subject.  Superstition,  on  the  other 
hand,  engendered  by  fear  and  nourished  by  ignorance, 
has  conjured  up  a thousand  absurd  and  ridiculous  fa- 
bles, on  a subject  so  well  suited  to  them.  People,  who 
have  not  surmounted  their  crude  notions  concerning  the 
general  dispensation  of  Providence,  when  they  find  them- 
selves unable  to  discover  the  causes  of  the  cross  acci- 
dents, however  common,  which  befal  them  in  the  ordi- 
nary course  of  nature,  cannot  help  ascribing  them  to  the 
agency  of  invisible  and  wicked  beings,  who  delight  in 
bringing  upon  men  the  various  ills  and  miseries  to  which 
they  are  exposed.  The  next  step  is  to  seek  to  propi- 
tiate the  fiend  by  prayers,  adoration,  and  sacrifice. 

We  have  seen,  in  the  course  of  this  work,  to  what 
pitch  the  Hindus  carry  their  credulity  in  this  particular. 
The  worship  of  demons  is  universally  established  and 
practised  amongst  them.  They  call  them  Bhuta^  which 
also  signifies  Element ; as  if  the  elements  were  in  fact 
nothing  else  but  wicked  spirits  personified,  from  whose 
wrath  and  fury  all  the  disturbances  of  nature  arise.  Ma- 
lign spirits  are  also  called  by  the  generic  names  of  Pisa- 
cha  (or  Pishashu)  and  Daitya. 

In  many  parts  we  meet  with  temples  specially  devoted 
to  the  worship  of  wicked  spirits.  There  are  districts 
also  in  which  it  almost  exclusively  predominates.  Such 
is  that  long  chain  of  mountains  which  extend  on  the 


224 


MALEVOLENT  FIENDS. 


west  of  the  Mysore,  w'here  the  greater  part  of  the  in- 
habitants practise  no  other  worship  but  that  of  the  devil. 
Every  house  and  each  family  has  its  own  particular  Bhu- 
ta,  who  stands  for  its  tutelary  god ; and  to  whom  daily 
prayers  and  propitiatory  sacrifices  are  offered,  not  only 
to  incline  him  to  withhold  his  own  machinations,  but  to 
defend  them  from  the  evils  which  the  Bhutas  of  their 
neighbours  or  enemies  might  inflict.  In  those  parts,  the 
image  of  the  demon  is  every  where  seen,  represented  in 
a hideous  form,  and  often  by  a shapeless  stone.  Each 
of  these  fiends  has  his  particular  name  ; and  some,  who 
are  more  powerful  and  atrocious  than  others,  are  prefer- 
red  in  the  same  proportion. 

All  evil  demons  love  bloody  offerings  ; and  therefore 
their  ardent  worshippers  sacrifice  living  victims,  such 
as  buffaloes,  hogs,  rams,  cocks,  and  the  like.  When 
rice  is  offered,  it  must  be  tinged  with  blood  ; and  they 
are  also  soothed  with  inebriating  drinks.  In  offerings 
of  flowers,  the  red  only  are  presented  to  them. 

The  worship  of  the  Bhutas  and  the  manner  of  con- 
ducting it  are  explained  in  the  fourth  veda  of  the  Hindus 
called  Atharvana-veda ; and  it  is  on  that  account  very 
carefully  concealed  by  the  Brahmans. 

I have  very  generally  found  that  the  direct  worship  of 
demons  is  most  prevalent  in  deserts,  solitary  places,  and 
mountainous  tracts  ; the  reason  of  which  is  that  in  such 
parts  the  people  are  less  civilized  than  those  of  the  plains, 
more  ignorant  and  timid,  and  therefore  more  prone  to 
superstition.  They  are  therefore  more  easily  led  to  at- 
tribute all  their  misadventures  and  afflictions  to  the  dis- 
pleasure of  their  demon. 

Many  hordes  of  savages,  w'ho  are  scattered  amongst 
fhe  forests  on  the  coast  of  Malabar,  and  in  the  woods 


AIALEVOLENT  FIENDS. 


225 


and  mountains  of  the  Carnatic,  who  are  known  by  the 
names  of  Kadu,  Kuruberu,  Soligueru,  and  Iruler,  ac- 
knowledge no  other  deity  but  the  Bhutas. 

The  nature  of  the  Hindus  is  so  much  disposed  to 
idolatry^  that  all  visible  objects  are  adored,  whether  ani- 
mated or  inanimate.  Of  the  latter  class,  the  vegetable 
race  affords  them  several  subjects  of  particular  adoration. 

The  feast  of  Divuligay,  formerly  described,  is  the  oc- 
casion generally  taken  to  pay  special  reverence  to  plants, 
by  offering  them  sacrifices.  The  farmers  repeat  them 
many  times  in  the  course  of  the  year. 

Among  the  trees  there  are  some  which  the  Hindu  su- 
perstition has  distinguished  with  particular  honours,  on 
account  of  the  good  or  evil  they  are  capable  of  pro- 
ducing. Of  the  mischievous  kind,  there  is  a prickly 
shrub,  the  points  of  which  are  venomous ; to  avert  the 
effect  of  which  they  offer  a sacrifice  of  a particular  na- 
ture. It  consists  in  sticking  rags  on  its  branches,  with 
which  it  is  sometimes  wholly  covered.  Those  who  have 
travelled  in  the  southern  provinces  must  have  observed 
many  examples  of  this. 

Amongst  the  useful  trees  which  are  worshipped  with 
particular  reverence,  less  regard  is  shewn  to  those  which 
excel  in  fruit,  than  to  such  as  afford  the  coolest  shade  by 
the  thickness  of  their  foliage.  The  principal  of  these 
are  the  ^ru/i  or  ^ras  Maram^  V epan  or  Bevina  Maraviy 
Alimaram^  and  some  others  which  yield  a grateful  shel- 
ter from  the  burning  climate. 

But  the  most  celebrated  of  all  is  that  which  goes  by 
the  name  of  Alimaram.  The  branches  of  this  tree  ex- 
tend sometimes  to  the  distance  of  more  than  a quarter  of 
a league.  It  darts  roots  from  its  branches,  which  hang_^ 
like  a tissue  of  fibre;s,  till  they  reach  the  ground,  into 

VoL.  II.  2 F 


226 


MALEVOLENT  FIENDS. 


which  they  gradually  make  their  way;  each  creating,. in 
a short  time,  a new  trunk,  M'^hich  invigorates  the  branch 
it  descended  from,  and  shoots  out  new  ones ; which,  af- 
ter a while,  eject  young  fibres  in  their  turn,  to  produce 
fresh  trunks  to  the  tree  ; which  thus  continues  to  expand, 
as  long  as  it  finds  an  appropriate  soil,  or  meets  with  no 
insuperable  obstruction^ 


I 


INF£RkOR  CASTS. 


827 


i 


CHAP.  VI. 


Oj'  the  Pariahs  and  other  Inferior  Casts  of  Hindus. 

AFTER  having  so  long  dwelt  upon  the  Brahmans, 
in  particular,  and  the  otlier  casts  of  Hindus,  in  general ; 
I am  called  upon  to  say  something  concerning  certain 
tribes,  who,  from  tlicir  inferiority  of  rank,  and  the  con- 
tempt  in  which  they  are  held,  are  considered  as  a sepa- 
rate race,  cut  off  from  the  great  family  of  society.  The 
best  known  and  the  most  numerous  of  these  is  the  tribe 
of  the  Pareyer,  as  they  are  called  in  the  Tamul  tongue, 
from  which  is  corrupted  the  Euro^iean  term  Pariah. 
The  cast  is  found  every  where,  and  I compute  that  it 
must  include  at  least  a fifth  of  the  whole  population  of 
the  peninsula.  It  is  divided,  like  the  other  subordinate 
tribes,  into  several  classes,  each  of  which  disputes  with 
the  rest  for  superiority  ; but  they  are  all  held  in  equal 
contempt  by  the  generality  of  the  other  classes. 

What  I have  to  report  concerning  this  cast  will  form 
a decided  contrast  with  what  I have  remarked  relative  to 
the  Brahmans,  and  will  afford  an  additional  proof  of  what 
I have  so  often  repeated,  that  the  Hindus  are  unable,  un- 
der any  circumstances,  to  preserve  a middle  course.  It 
M'ill  be  now  shewn  that  they  are  not  less  vehement  in 
the  contempt  and  distance  with  which  they  treat  the  per- 
.sons  here  alluded  to,  than  in  the  honours  which  they  ac- 


2?8 


INFERIOR  CASTS. 


cumulate  on  such  of  them  as  are  elevated  above  the  rest 
by  having  acquired  a sacred  character. 

In  all  districts  of  the  peninsula,  the  Pariahs  are  entire- 
ly subjected  to  the  other  casts,  and  rigorously  treated  by 
them  all.  In  general,  they  even  have  not  permission  to 
cultivate  the  ground  for  their  own  use,  but  are  compel- 
led to  hire  themselves  to  other  casts ; for  whom,  for  a 
small  allowance,  they  are  obliged  to  undergo  the  most  se- 
vere labours,  and  to  submit  to  be  beaten  at  pleasure ; 
and,  in  truth,  the  Pariahs  of  India 'are  not  to  be  consi- 
dered in  any  other  light  than  as  the  bom  slaves  of  the 
other  tribes.  At  least  there  is  as  great  a distance  be- 
tween them  and  the  other  casts  as  subsists  in  our  colo- 
nies between  the  planters  and  their  slaves.  These  lead 
not  a harder  life  than  the  Pariahs,  and  the  usage  of  both 
is  equally  severe. 

The  distance  and  aversion  which  the  other  casts,  and 
the  Brahmans  in  particular,  manifest  for  the  Pariahs  are 
carried  so  far  that,  in  many  places,  their  very  approach 
is  sufficient  to  pollute  the  whole  neighbourhood.  They 
are  not  permitted  to  enter  the  street  where  the  Brahmans 
live.  If  they  venture  to  transgress,  those  superior  be- 
ings W'ould  have  the  right,  not  to  assault  them  them- 
selves, because  it  would  be  pollution  to  touch  them  even 
with  the  end  of  a long  pole,  but  they  w’ould  be  entitled 
to  give  them  a sound  beating  by  the  hands  of  others  ; 
or  even  to  m.ake  an  end  of  them,  which  has  often  hap- 
pened,  by  the  orders  of  the  native  Princes,  without  dis- 
pute or  inquiry. 

He  who  is  touched,  even  without  l^eing  conscious  of 
it,  by  a Pariah,  is  defiled,  and  cannot  be  purified  from 
the  stain,  or  communicate  with  any  individual,  without 
undergoing  a ^'ariety  of  ceremonies,  more  or  less  diffi- 


INFERIOK  CASTS. 


229 


cult  according  to  the  rank  of  the  individual  and  the  cus- 
tom of  the  cast  to  which  he  belongs. 

Any  person  who,  from  whatever  accident,  has  eaten 
with  Pariahs,  or  of  food  provided  by  them ; or  even 
drank  of  the  water  which  they  have  drawn,  or  which 
was  contained  in  earthen  vessels  which  they  had  handled ; 
any  one  who  has  set  his  foot  in  their  houses  or  permit- 
ted them  to  enter  his  own,  would  be  proscribed,  without 
pity,  from  his  cast,  and  would  never  be  restored  with- 
out a number  of  troublesome  ceremonies  and  great  ex- 
pence. And  if  he  were  known  to  join  in  carnal  inter- 
course with  a female  of  the  tribe,  he  would  be  treated 
with  equal  severity. 

This  extreme  detestation  of  the  Pariahs  by  other  casts, 
is  not  carried  to  the  same  extent  in  all  districts.  It  pre- 
vails chiefly  in  the  southern  parts  of  the  peninsula,  and 
becomes  less  apparent  in  the  north.  In  that  quarter  of 
the  Mysore,  where  I am  now  writing  these  pages,  the 
higher  casts  endure  the  approach  of  the  Pariahs  ; for 
they  suffer  them  to  enter  that  part  of  the  house  tvhich 
shelters  the  cows ; and  in  some  cases  they  have  been 
permitted  to  shew  their  head,  and  one  foot,  in  the  apart- 
ment of  the  master  of  the  house.  I have  been  informed 
that  this  wide  distinction  between  these  casts  becomes 
less  apparent  as  you  go  northward,  till  at  last  it  almost 
totally  disappears. 

But  the  distinction  itself  appears  to  be  of  very  old 
standing,  being  particularly  referred  to  in  several  of  the 
ancient  Puranas ; and  it  is  more  than  probable  that  this 
despised  tribe  was  originally  created  by  the  union  of  in- 
dividuals of  all  casts  who  were  expelled  for  bad  conduct 
and  transgression  of  the  rules  of  their  order ; and  who 
had  nothing  to  look  to  or  fear  after  this  absolute  exclu- 


230 


INFEKIOR  CASTS. 


sion  from  the  society  of  honourable  men.  They  would 
naturally  be  led  to  give  themselves  up  to  every  excess, 
without  restraint.  In  that  abandoned  course  of  life  they 
still  continue ; and  all  tlie  other  casts  would  probably 
have  fallen  into  it  also,  or,  if  it  were  possible,  into  a 
worse,  if  it  had  not  been  for  the  wholesome  restraint  ol' 
private  duty  and  domestic  discipline.  The  distance, 
however,  which  exists  between  the  Pariahs  and  the  other 
tribes  does  not  appear  to  have  been  so  great,  at  the  first, 
as  it  is  at  present.  Although  the  lowest  of  the  casts,  it 
is  ranked,  nevertheless,  with  that  of  the  Sudras ; and 
they  are  considered  to  have  derived  their  origion  from 
the  same  source.  Even  at  the  present  time,  they  pass 
for  the  descendants  of  tlie  first  cast  among  the  Cultiva- 
tors ; who  do  not  disdain  to  call  them  their  children. 
But  we  must  also  observe,  that  if  the  better  class  of  the 
Sudras  considers  the  Pariahs  to  be  sprung  from  the  same 
stock  with  themselves,  and  represents  them,  in  specula- 
tion, as  their  children,  they  are  very  far  from  reducing 
their  theory  to  practice.  In  no  instance,  indeed,  can 
the  Hindus  have  shewn  a wider  difierence  between  their 
professions  and  practice. 

The  European  inhabitants  are  under  the  necessity  of 
employing  Pariahs  for  servants,  because  a great  part  of 
their  work  could  not  be  done  by  persons  of  any  other 
cast.  There  is,  for  example,  no  member  of  a Sudra 
tribe  that  would  submit  to  brush  the  shoes  of  his  mas- 
ter, or  to  draw  off  his  boots  to  clean  them  ; but  far  less 
could  any  such  person  be  induced,  by  any  reward,  to 
be  his  cook  ; because  the  Europeans  make  no  secret  of 
violating  the  prejudices  of  the  people  amongst  whom 
they  live,  by  commanding  beef  to  be  prepared  for  their 
tables.  They  have  no  other  choice,  therefore,  but  to 


INFERIOR  CASTS. 


231 


make  use  of  tlie  unscrupulous  Pariah  in  that  depart- 
ment of  their  household.  And  it  may  well  be  imagin- 
ed,  that  if  Europeans  are  detested  by  the  superstitious 
Hindus,  on  account  of  the  nature  of  their  food,  this  sen- 
timent will  not  be  weakened  by  considering  what  de- 
graded beings  are  necessarily  employed  in  preparing  it. 
For  the  prejudices  of  the  country  will  not  permit  that 
any  one  but  a Pariah  shall  eat  what  has  been  dressed  by 
a Pariah. 

It  cannot  be  questioned  that  the  want  of  delicacy  on 
the  part  of  the  Europeans,  in  admitting  Pariahs  into 
their  menial  service,  gives  more  offence  and  occasions 
more  disgust  to  the  Hindus,  than  any  thing  besides,  and 
is  the  principal  cause  of  preventing  persons  of  a decent 
cast  from  serving  them  in  that  capacity.  They  are  ex- 
posed, therefore,  to  faithless  domestics,  in  whom  they 
cannot  confide.  And  if,  at  any  time,  one  sees  in  the 
houses  of  the  Europeans  any  others  besides  Pariahs, 
they  are  generally  found  to  be  infamous  and  unprincipled 
fellows,  driven  from  their  casts  and  from  all  society, 
and  compelled  to  take  refuge  in  the  most  degrading  ser- 
vitude. It  is  unquestionable  that  the  worst  of  the  whole 
race,  and  the  most  vicious,  are  such  as  follow  this  course 
of  life ; for  no  reputable  or  well-behaved  man  amongst 
them  would  endure  to  be  thus  confounded  with  the 
Pariahs. 

Another  consideration,  which  creates  a dislike  to  serve 
Europeans,  is  the  great  distance  at  which  they  keep  their 
domestics,  and  the  indignities  and  bad  treatment  which 
they  frequently  make  them  submit  to,  but  above  all  the 
kick  of  a foot  covered  with  the  pollution  of  a leathern 
slioe  or  a boot.  " 


23S 


INFEUIOK  CASTS. 


The  Pariahs,  who  are  aecustomed  to  servile  treatment 
from  their  infancy,  patiently  endure  all  these  indignities; 
but  it  is  far  otherwise  with  the  other  casts,  who  are  by 
nature  high-spirited  and  proud.  Besides,  the  condition 
of  a servant  in  India  is  by  no  means  degrading.  The 
footman  eats  with  his  master,  the  maid- servant  with  her 
mistress,  and  they  all  go  on  side  by  side,  in  the  inter- 
course of  life.  The  conduct  of  the  European  settlers 
being  so  opposite  in  this  respect,  it  is  no  wonder  that 
their  service  should  be  held  in  dislike  by  all  persons  of 
decent  sentiments  and  habits,  and  be  left  entirely  to  the 
refuse  of  all  casts. 

But,  if  the  cast  of  the  Pariahs  be  held  in  low  and  vile 
repute,  it  must  be  admitted  that  it  deserves  to  be  so,  by 
the  conduct  of  the  individuals,  and  the  sort  of  life  which 
they  lead.  The  most  of  them  sell  themselves,  with 
their  wives  and  children,  for  slaves  to  the  farmers;  who 
make  them  undergo  the  hardest  labours  of  agriculture, 
and  treat  them  with  the  utmost  severity.  They  are  like- 
wise the  scavengers  of  the  villages,  their  business  being 
to  keep  the  thoroughfares  clean,  and  to  remove  all  the 
filth  as  it  collects  in  the  houses.  Yet  these,  notwith- 
standing the  meanness  of  their  employment,  are  general- 
ly better  treated  than  the  others  ; because  there  is  super- 
added  to  the  disgusting  employment  we  have  mentioned 
the  cleanlier  duty  of  distributing  the  waters  of  the  tanks 
and  eanals  for  irrigating  the  rice  plantations  of  the  inhabi- 
tants of  the  village ; who,  for  that  reason,  cannot  avoid 
feeling  some  kindness  in  their  behalf. 

Some  of  them,  who  do  not  live  in  this  state  of  servi- 
tude, are  employed  to  take  care  of  the  horses  of  individu- 
als, or  of  the  army,  or  of  elephants  and  oxen.  They  are 


INFERIOR  CASTS. 


238 


also  the  porters,  and  run  upon  errands  and  messages. 
In  some  parts  they  are  permitted  to  cul  ixate  the  lands,’ 
for  their  own  benefit ; and  in  others  they  can  exercise 
the  profession  of  weavers.  Of  late,  they  h..ve  occasion- 
ally been  admitted  into  the  European  armies,  and  those 
of  the  native  Princes,  in  which  they  have  sometimes  at- 
tained considerable  distinction.  In  point  of  courage, 
they  are  not  inferior  to  any  other  Hindu  cast ; but  the 
education  they  receive  deprives  them  of  all  the  other 
qualities  of  a soldier.  It  is  difiicult  to  imbue  them  with 
militarv  discipline ; and,  on  the  other  hand,  they  are  en- 
tirely devoid  of  every  principle  of  honour.  Knowing  that 
they  have  nothing  to  lose  in  the  esteem  of  the  other 
casts,  they  give  themselves  up  without  shame  or  scruple 
to  all  sorts  of  vice  ; and  the  greatest  irregularities  reign 
amongst  them,  without  affecting  them  with  the  slightest 
remorse. 

The  vices  of  the  Pariahs  lean  to  sensuality,  as  those  of 
the  Brahmans  do  to  knavcr}%  There  is  a coarseness 
about  them  which  excites  abhorrence.  Their  harsh  and 
rugged  features  betray  their  inward  character;  yet  it 
may  be  truly  said,  that  the  grossness  of  their  manners 
and  demeanour  exceeds  that  of  their  external  figure. 
They  are  exceedingly  addicted  to  drunkenness  ; a vice 
much  abhorred  by  all  other  Hindus.  The  liquor  w hich 
they  most  enjoy  is  the  juice  of  the  palm,  which  they 
commonly  drink  wdien  in  a state  of  fermentation  ; and, 
though  it  then  stinks  abominably,  they  seem  to  take  it 
for  nectar.  Their  intemperance  not  only  occasions  fre- 
quent quarrels  amongst  them,  but  leads  to  the  cruel  treat- 
ment of  their  wives.  In  that  condition,  they  often  fall 
upon  them  with  blows,  even  xvhen  in  a state  of  pregnan- 
cy; and  we  may  ascribe  in  a gi'eat  degree  to  the  barbarous 
' VoL.  II.  2 G 


234 


INFERIOR  CASTS. 


treatment  they  experience  from  their  drunken  husbands 
■ the  greater  frequency  of  abortion  among  the  Pariah  wo- 
men than  in  any  of  the  other  casts. 

But  that  which  renders  them  most  odious  to  the  other 
Hindus  is  the  abominable  food  with  which  they  gorge 
thc'r  appetites.  Attracted  by  the  stench  of  a rotten  car- 
cass, they  fly  in  crow’ds  to  dispute  the  infectious  carrion 
with  the  dogs,  the  ravens,  and  other  birds  of  prey.  They 
share  the  mass  of  corruption,  and  retire  to  their  dens  to 
devour  it  without  rice,  seasoning,  or  any  other  accompani- 
ment. Little  do  they  care  of  what  disease  the  animal 
may  have  died  ; for  they  make  no  scruple  to  poison  se- 
cretly their  neighbour’s  oxen  and  cows,  to  provide  a 
savage  repast  for  their  ravenous  appetites.  All  animals 
that  die,  in  any  place,  belong  of  right  to  the  bailiff 
of,  the  village  ; who  disposes  of  the  carcasses,  at  a 
low  price,  to  the  Pariahs  in  the  neighbourhood.  What 
they  do  not  immediately  consume  they  dry  in  the  sun, 
to  be  laid  up  for  a future  occasion.  In  almost  all  their 
houses,  lumps  of  carrion,  strung  together,  are  seen  hang- 
ing on  the  wall.  The  infectious  odour  is  not  regarded 
by  the  inhabitants,  but  it  is  quickly  perceived  by  a travel- 
ler passing  through  the  village,  who  is  at  no  loss  to  de- 
termine what  cast  he  is  amongst.  To  this  horrible  food 
may  be  attributed  many  of  the  contagious  diseases  w'hich 
prevail  constantly  in  their  habitations,  from  which  the 
other  casts  in  the  neighbourhood  are  wholly  exempt. 

After  this  description,  is  it  to  be  wondered  at  that  the 
Pariahs  are  held  in  abhorrence  by  the  other  casts  ? Arc 
these  to  be  blamed  for  refusing  all  connection  with  such 
wretches,  and  obliging  them  to  live  apart,  and  in  villages 
wholly  detached  from  the  rest  of  the  population  ? 


INFERIOR  CASTS, 


236 


Besides  the  cast  of  Pariahs,  ‘wiiich  is  spread  over  all 
the  provinces  of  the  peninsula,  there  are  some  others, 
peculiar  to  certain  districts,  which  equal,  or  even  sur- 
pass it,  in  brutality  of  sentiment,  irregularity  of  life,  and 
also  in  the  abhorrence  in  which  they  are  held.  Such  is 
the  cast  of  the  Fallisy  which  is  little  known  but  in  the 
kingdom  of  Madura  and  other  parts  bordering  on  Cape 
Comorin.  They  boast  a superiority  over  the  Pariahs, 
because  they  do  not  eat  the  flesh  of  the  cow  or  ox  ; but 
the  Pariahs  hold  them  to  be  far  beneath  themselves,  as  be- 
longing to  the  left-handy  of  which  they  are  the  dregs  ; 
whilst  they  themselves  pertain  to  the  right  handy  of 
which  they  account  themselves  the  firmest  support.  The 
history  of  the  two  hands  we  have  already  given ; and 
we  failed  not  to  commemorate  the  eflfectual  aid  which 
the  Pariahs  are  accustomed  to  lend  in  turning  the  tide  of 
battle  against  the  heresy  of  the  left-hand. 

In  the  mountainous  tract  of  the  Malabar  Coast  there 
is  to  be  seen  a cast  still  more  low  and  depressed  than  any 
we  have  yet  mentioned.  They  are  called  Pulias  ; who 
are  considered  to  be  far  beneath  the  beasts  who  traverse 
their  forests,  and  equally  share  the  dominion  in  them.  It 
is  not  permitted  to  them  to  erect  a house,  but  only  a sort 
of  shed,  supported  on  four  bamboos,  and  open  on  all 
sides.  It  shelters  them  from  the  rain,  but  not  from  the 
injuries  of  the  weather.  They  dare  not  walk  on  the 
common  road,  as  their  steps  would  defile  it.  When 
they  see  any  person  coming  at  a distance,  they  must  give 
him  notice,  by  a loud  cry,  and  make  a great  circuit  to 
let  him  pass.  The  least  distance  they  are  permitted  to 
keep  from  persons  of  a different  cast,  is  about  a hundred 
paces. 


236 


INFEKIOR  CASTS. 


In  all  the  province*  of  the  peninsula,  the  cast  of  the 
Shoemakers  is  held  to  be  very  infamous,  and  as  belou^ 
the  Pariahs.  They  are  inferior  to  them,  from  the  base- 
ness of  their  sentiments,  and  the  total  want  of  honour  and 
of  all  feeling  of  shame.  Their  manners  are  also  more 
gross,  and  they  are  more  addicted  to  gluttony  and  in- 
temperance. I'hey  get  meny  towards  the  evenings; 
and  it  is  not  long  before  the  villages  resound  with  the  cries 
and  quarrels  occasioned  by  their  cups.  They  are  all 
wretchedly  poor ; even  beneath  the  level  of  the  Pariahs. 
These,  though  rarely,  enjoy  a temporary  abundance,  but 
the  wretched  Chakili,  or  coblers,  exist  in  absolute  indi- 
gence. But  they  can  the  less  complain,  as  their  misery 
arises  chiefly  out  of  their  ebriety  ; a privilege  which  is 
nearly  peculiar  to  themsCives.  They  will  never  work 
W'hile  they  have  any  thing  to  drink,  and  they  never  re- 
turn to  their  work  till  their  purse  is  exhausted  ; passing 
in  this  manner,  alternately  from  labour  to  drunkenness, 
and  from  drunkenness  to  labour.  Their  women  do  not 
allow  themselves  to  be  surpassed  by  their  husbands  in 
any  vicious  habit,  and  particularly  in  that  of  intemper- 
ance. And  nothing  more  need  be  said  of  their  morals 
or  beha^’io’ar. 

Among  the  Pariahs,  there  is  one  sort  greatly  elevated 
above  the  rest;  uith  whom  they  form  no  alliance,  but 
consider  themselves  as  their  Gurus  or  Faluversy  as  they 
are  called.  They  are  likewise  named,  in  derision,  the 
Brahmans  of  the  Panahs;  in  allusion,  no  doubt,  to  their 
conducting  the  marriage-rites  and  otlier  ceremonies  of 
that  people.  They  likewise  publish  a part  of  the  lies 
contained  in  the  almanac ; such  as  the  good  and  evil 
days,  the  favourable  and  unfavourable  moments  for  com- 
mencing  an  enterprize  ; and  other  follies.  But  they  are 


INFERIOR  CASTS. 


237 


not  allo^v’cd  to  be  editors  of  the  astronomical  part  of  the 
publication,  relating  to  the  eclipses,  new  and  full  moon, 
and  such  important  matters ; which  entirely  belong  to 
the  Brahmans. 

Besides  those  low  and  despised  sects,  there  are  many 
others,  which,  though  greatly  above  them,  are  still  re- 
garded with  contempt  by  the  generality  of  Hindus,  and 
held  to  occupy  tlie  lowest  rank  of  all  the  kinds  of  Sudras. 
These  tribes  have  sunk  in  the  public  opinion  by  living 
in  a sort  of  vassalage  beneath  the  other  casts,  or  by  exer- 
cising trades  which  frequently  expose  them  to  pollution ; 
or,  in  many  instances,  because  they  lead  a wandering 
and  roving  life,  which  involves  them  in  frequent  breaches 
of  the  most  revered  and  established  customs. 

Of  the  vulgar  casts,  two  of  the  lowest  are  the  Barbers 
and  the  Whitsters.  One  or  more  families  belonging  to 
each  of  these  casts,  exercise  their  respective  trades  in 
every  village ; from  which  they  must  not  pass  into  a 
neighbouring  village  to  work,  withcu':  leave.  These 
two  trades  descend  from  father  to  son,  from  one  genera- 
tion to  another ; and  those  who  exercise  them  form  two 
distinct  tribes.  The  Barber  is  obliged  to  shave  and  to 
cut  the  hair  and  nails  of  all  the  inhabitants  of  the  village. 
In  many  districts,  the  custom  is  to  be  shaved  in  every 
part  of  the  body  where  hair  grows  ; and  this  eustom  is 
very  generally  observed,  particularly  by  the  Brahmans, 
on  their  marriage  day  and  other  solemn  occasions. 

As  to  the  Whitster,  he  is  bound  to  wash  not  only  all 
the  clothing  w'hich  men  and  women  wear,  but  also  the 
filthiest  rags  that  have  been  used  in  keeping  the  children 
in  decent  order,  or  even  for  more  disgusting  purposes. 
These  two  professions  reduce  those  that  practise  them  to 
a state  of  dependence,  which  does  not  admit  of  their  de- 


238 


INFERIOR  CASTS, 


dining  to  do  any  thing  at  all  connected  with  their  trade. 
They  are  paid  by  the  inhabitants,  in  kind,  once  a year, 
after  the  grain  is  got  in.  Their  servile  condition,  and 
the  filthy  nature  of  their  employment,  naturally  produce 
the  general  contempt  in  which  they  are  held  by  all  the 
casts,  who  look  upon  them  merely  as  their  slaves. 

The  cast  of  Potiers  and  that  of  Utarans,  whose  princi- 
pal employment  consists  in  building  walls  of  earth,  dig- 
ging tanks,  and  keeping  their  banks  in  repair,  are  like- 
wise considered  as  low  tribes,  by  the  Sudras.  The 
education  ol’  these  people  corresponds  to  the  meanness  of 
their  origin.  Their  mind  is  as  uncultivated  as  their 
mannt  rs ; and  every  thing  seems  to  justify  the  small  es- 
teem in  which  they  are  held. 

The  tribe  of  Mushiers,  or  workers  in  the  skins  of 
animals,  used  in  dress,  though  not  so  much  despised  as 
the  preceding,  yet  possess  no  degree  of  consideration. 
They  are  not  admitted,  by  the  other  casts,  into  any 
familiarity,  or  to  eat  or  drink  out  of  the  same  vessels  with 
them.  This  is  accounted  for  by  the  filth  they  are  ex- 
posed to  in  handling  the  skins. 

The  other  working  casts,  such  as  carpenters,  black- 
smiths, goldsmiths,  founders,  and  in  general  all  who 
exercise  handicraft  trades,  enjoy  no  great  degree  of  con- 
sideration among  the  other  casts  of  the  Sudras. 

The  ornamental  arts,  such  as  painting,  instrumental 
music,  and  the  like,  are  extremely  low  in  estimation. 
Hardly  any  but  the  low  tribe  of  the  Mushiers  exercise 
the  first  of  these ; and  music  is  nearly  confined  to  the 
Barbers  and  Pariahs : instrumental  music  wholly  so. 


INFERIOR  CASTS. 


239 


The  small  encouragement  these  two  arts  receive  is,  no 
doubt,  owing  to  the  little  progress  they  have  made.  In 
painting,  nothing  can  be  seen  but  mere  daubing,  set  off 
with  bright  colours  and  extravagant  glare.  And,  al- 
though all  Hindus  are  great  lovers  of  music,  introducing 
it  into  all  their  civil  and  religious  ceremonies,  yet  I can 
vouch  that  it  is  still  in  its  infancy  ; and  probably  they 
have  made  no  progress  in  it  for  three  thousand  years. 
In  their  festivals,  and  on  other  occasions,  it  is  not  the 
concord  of  sweet  sounds  that  they  require  from  their 
musicians.  Confusion  and  obstreperous  noise  is  more 
agreeable  to  their  untutored  senses,  with  sounds  so 
harsh  and  piercing  as  would  almost  rend  the  drum  of  a 
European  ear.  And  it  must  be  owned  that  their  taste  in 
this  respect  is  fully  gratified  by  their  performers. 

But,  harsh  and  discordant  as  their  music  is,  it  pleases 
them  infinitely  more  than  ours.  This  I have  often  ex- 
perienced. Of  our  instruments  they  love  only  the  drum. 
The  sound  of  our  sweetest  instruments,  producing  a 
melody  which  soothes  and  delights  our  perceptions,  and 
excites  the  most  pleasant  emotions,  has  no  effect  what- 
ever on  ears  so  perpetually  stunned  with  loud  and  jar- 
ring dissonance. 

Their  vocal  music  is  almost  as  little  adapted  to  delight 
a European  ear.  An  insipid  monotony  pervades  their 
singing  ; and,  although  they  have  a gamut,  composed  of 
seven  notes,  like  ours,  they  have  never  applied  it  to  create 
the  diversity,  proportion,  and  combination  which  have 
so  many  charms  for  us. 

The  contempt  in  w'hich  players  on  wind  instruments 
are  held,  I believe,  arises  chiefly  from  the  defilement 
w^hich  is  supposed  to  be  contracted  by  applying  the 


240 


INFERlOn  CASTS. 


mouth  to  apertures  so  often  polluted  with  spittle. 
Stringed  instruments  being  free  from  this  objection,  the 
highest  casts,  even  the  Brahmans  themselves,  do  not  dis- 
dain to  make  an  accompaniment  to  their  own  voices,  by 
touching  a small  harp  called  Vuny  or  Vma^  which  is 
used  ijll  over  India.  Its  notes  are  so  far  from  lacerating 
the  ear,  like  those  of  their  wind  instruments,  that,  on  the 
contrary,  they  may  be  listened  to  with  pleasure  by  a 
European  ; though  they  would  gi\e  greater  pleasure  if 
they  were  more  diversified.  The  Brahmans  almost  ex- 
(dusively  practise  on  this  instrument. 

7'he  use  of  the  Vina  is  t'ery  ancient  among  the  Hin- 
dus. Its  name  is  mentioned  in  almost  all  their  early 
writings,  as  an  instrument  in  favour  with  the  great. 
Brahmans,  Kings,  Princes,  and  the  Gods  themselves, 
learn  to  strike  it ; and  many  of  them  are  extolled  for 
their  proficiency. 

It  appears  to  me  A ery  probable  that  the  Vina  of  the 
Brahmans  is  the  same  as  the  Cithara,  or  the  Hebrew 
Harp,  so  often  mentioned  in  the  sacred  writings ; on 
which  the  holy  King  David  so  much  excelled,  and  from 
which  he  drew'  sounds  that  could  tame  the  fury  of  his 
unfortunate  master  Saul,  w’hcn  forsaken  of  God  and  agi- 
tated by  all  the  passions. 

The  Harp  appears  to  have  been  the  instrument  of  the 
upper  ranks  amongst  the  Hebrews,  as  the  Vina  is 
amongst  the  Hindus.  We  have  observed  that  the  Brah- 
mans alone  are  proficients  on  this  instrument ; but  truly 
they  pay  dear  for  the  distinction,  and  their  time  of  prp- 
bation  is  very  tedious.  It  is  a great  deal  if  the  scholar 
is  able  to  play  the  tw  o and  thirty  Hindu  airs  after  four  or 
five  years  of  practice. 


INFERIOR  CASTS. 


241 


Besides  the  Vina,  they  have  a stringed  instrument 
called  Kinnara,  a sort  of  guit4\r,  which  is  also  in  great 
esteem. 

The  strings  of  their  instruments  are  never  made,  as 
ours  often  are,  of  the  guts  of  animals,  but  always  of  metal 
wires.  The  purity  of  the  Brahman  could  not  possibly 
finger  the  catgut. 

’ A second  description  of  men  of  degraded  rank,  in  the 
eyes  of  the  Hindus,  consists  of  those  who  are  addicted  to 
a vagrant  and  wandering  life,  udiich  leads  them  into  a 
continual  violation  of  the  received  practices,  and  makes 
them  suspected  characters.  There  are  several  casts  of 
this  sort,  W'ho  have  no  permanent  abode,  but  are  in  con- 
tinual migration.  Such  are  the  Kiiravers  or  Kurumeru, 
the  Lambady  or  Sukaters,  and  many  others ; some  of 
whom  we  shall  briefly  point  out. 

The  vagrants  called  Kuravers  or  Kurumeru  are  di- 
vided into  three  branches.  One  of  these  is  chiefly  engaged 
in  the  traffic  of  Salt,  wffiich  they  go,  in  bands,  to  the 
coasts  to  procure,  and  carry  it  to  the  interior  of  the 
country  on  the  backs  of  asses,  which  they  have  in  great 
droves ; and  when  they  have  disposed  of  their  cargoes, 
they  reload  the  beasts  with  the  sort  of  grain  in  greatest 
request  on  the  coast ; to  w'hich  they  return  without  loss 
of  time.  Thus  their  w'hole  lives  are  passed  in  tran- 
sit, without  a place  of  settlement  in  any  part  of  the  land. 

The  trade  of  another  branch  of  the  Kurumeru  is  the 
manufacture  of  osier  panniers,  wicker  baskets,  and  other 
household  utensils  of  that  sort,  or  bamboo  mats.  This 
class,  like  the  preceding,  are  compelled  to  traverse  the 
whole  country,  from  place  to  place,  in  quest  of  employ- 
VoL.  II.  ' 2 H 


24S 


INFERIOR  CASTS. 


ment.  All  of  them  live  under  little  tents,  constructed  of 
woven  bamboos,  three  feet  high,  four  or  five  broad,  and 
five  or  six  in  length ; in  which  they  squat,  man,  wife, 
and  children,  and  shelter  themselves  from  the  wea- 
ther. When  they  find  no  more  work  in  the  district, 
they  fold  up  their  tents  and  remove  to  the  next  popu- 
lation. 

These  vagabonds  never  think  of  saving  any  thing  for 
future  wants,  but  spend  every  day  all  they  earn,  and 
sometimes  more.  They  must  therefore  live  in  grievous 
poverty  ; and,  when  their  work  fails  them,  they  have  no 
resource  but  in  begging  alms. 

The  third  species  of  Kuriimeru  is  generally  known 
under  the  name  of  Kalla-Bantru,  or  Robbers ; and  indeed 
those  who  compose  this  cast  are  generally  thieves  or 
sharpers,  by  profession  and  right  of  birth.  The  distinc- 
tion of  expertness  in  filching  belongs  to  this  tribe ; the 
individuals  of  which  it  consists  having  been  trained  to 
knavery  from  their  infancy.  They  are  instructed  in  no 
other  learning,  and  the  only  art  they  communicate  to 
their  children  is  that  of  stealing  adroitly  ; unless  we  ex- 
cept that  of  being  prepared  with  a round  lie,  and  with  a 
determined  resolution  to  endure  every  sort  of  torture 
rather  than  to  confess  the  robberies  which  are  laid  to  their 
charge. 

Far  from  being  ashamed  of  their  infamous  profession, 
they  openly  glory  in  it ; and  when  they  have  nothing  to 
fear,  they  publicly  boast,  with  the  greatest  self-compla- 
cency, of  the  dextrous  robberies  they  have  committed, 
at  various  times,  during  their  career.  Some  who  have 
been  caught  and  wounded  in  the  act,  or  have  had  their 
nose  and  ears,  or  perhaps  their  hand,  cut  off  for  the  of- 


INFERIOR  CASTS. 


24^ 


fence,  exhibit  their  loss  with  ostentation,  as  a mark  of 
their  intrepidity  ; and  these  are  the  men  who  are  gene- 
rally chosen  to  be  the  chiefs  of  the  cast. 

It  is  commonly  in  the  dead  of  the  night  that  they 
commit  their  depredations.  Then  they  enter  the  villages 
silently,  leaving  sentinels  at  the  avenues,  while  others  seek 
out  the  houses  that  may  be  attacked  with  the  least  dan- 
ger of  detection,  and  so  make  good  their  entry  and  pil- 
lage them.  This  they  effect,  without  attempting  to 
force  open  the  door,  which  would  be  a noisy  operation ; 
but  by  quietly  cutting  through  the  mud  wall  with  a 
sharp  instrument,  so  as  to  make  an  opening  sufficiently 
large  to  pass  through.  The  Kalabantru  are  so  expert 
in  this  species  of  robbery,  tliat,  in  less  than  half  an  hour, 
they  will  carry  off  a rich  lading  of  plunder,  without  being 
heard  or  suspected  till  day-light  discloses  the  villany. 

In  the  countries  that  are  under  the  yoke  of  Moorish 
Princes,  these  thieves  are  autliorized  by  tlie  govern- 
ment ; w ho  give  them  a licence  to  rob,  in  consideration 
of  a certain  tribute  which  they  require  for  the  privilege, 
or  on  condition  of  their  paying  to  the  public  receiver  one 
half  of  tlie  booty  tliey  acquire.  But  as,  in  a civilized 
country,  for  die  credit  of  the  police,  such  a contract 
must  be  kept  secret ; so  the  culprit  can  seek  no  redress 
from  the  magistrate  for  the  wounds  and  mutilations  which 
he  is  exposed  to,  when  he  happens  to  be  surprized.  On 
the  other  hand,  the  magistrate  must  shield  from  punish- 
ment the  rogues  with  whom  they  are  in  partnership. 

The  Princes  have  always  in  their  service  a great  num- 
ber of  Kallabantru,  whom  they  employ  in  their  calling ; 
which  is  that  of  plundering  for  their  master’s  profit. 
The  last  Musalman  Prince  who  reigned  in  the  Mysore 


INFERIOR  CASTS. 


had  a regular  battalion  of  them  on  service,  in  time  of  war ; 
not  for  the  purpose  of  fighting  in  the  field,  but  to  prowl 
and  infest  the  enemy’s  camp  in  the  night,  stealing  away 
the  horses  and  other  necessaries  of  the  officers,  spiking 
the  cannon,  and  acting  as  spies.  They  were  rewarded 
in  proportion  to  the  dexterity  they  displayed  in  these 
achievements ; and  in  time  of  peace  they  were  dispatch- 
ed into  the  various  states  of  neighbouring  Princes,  to 
rob,  for  the  benefit  of  their  master ; besides  discharging 
their  ordinary  duty  of  spies. 

The  Polygars,  n ho  are  ehiefs  of  particular  districts, 
have  in  their  pay  several  of  these  rascals,  who  are  sent 
from  place  to  place  to  steal,  or  to  do  any  other  similar 
service,  in  the  manner  of  the  Kalabantru. 

In  the  provinces  where  they  are  tolerated  by  the  Gov- 
ernment, the  poor  inhabitants,  having  no  other  means  of 
escaping  from  pillage,  pay  them  a yearly  subsidy  of  a 
quarter  of  a rupee  and  a fowl  for  each  house  ; the  chief 
of  the  gang  agreeing  to  take  them  under  his  protection, 
and  to  be  answerable  for  every  robbery  that  shall  be 
committed. 

The  cast  of  Kalabantru  is  spread  over  all  the  Mysore ; 
where  they  are  also  infested  with  another  sort,  under  the 
name  of  Jumoji,  who  are  equally  formidable. 

But,  of  all  the  vagrant  casts,  the  best  known,  and  also 
the  most  detested,  is  that  of  the  Lambadis  or  Sukaters. . 
Their  origin  is  not  well  understood,  as  they  are  different 
in  manners,  customs,  and  language,  from  all  the  other 
casts  of  Hindus.  They  appear  to  have  more  affinity 
with  the  Mahrattas  than  any  other  nation ; and,  I be- 
lieve, it  is  from  that  marauding  race  that  we  must  trace 
their  descent.  It  is  certain  that  it  is  in  their  armies  that 


INFERIOR  CASTS. 


246 


they  are  trained  to  that  course  of  pillage  and  rapine  which 
has  obliterated  all  notions  of  property,  when  they  feel 
themselves  the  strongest,  or  when  they  are  out  of  the 
reach  of  justice.  At  the  same  time,  the  exemplary  pun- 
ishments which  the  police  has  inflicted  on  them  in  seve- 
ral places,  of  late,  has  made  them  somewhat  more  cir- 
cumspect, aad  they  no  longer  dare  to  plunder  openly. 
But,  woe  to  the  traveller  whom  they  meet  alone  in  a 
solitary  place,  especially  if  they  think  him  a prize. 

Their  rendezvous,  in  times  of  war,  is  with  some 
army ; and  generally  with  the  most  undisciplined  one, 
about  which  they  swarm  in  great  crowds,  to  take  ad- 
vantage of  the  disorder  and  confusion  which  they  ex- 
pect to  find,  and  which  serve  as  a cloak  to  their  depre- 
dations. They  make  themselves  useful  by  supplying 
the  markets  with  provisions,  which  they  have  foraged 
in  all  quarters.  And  they  also  make  a trade  of  lending 
out  to  the  side  that  will  best  pay  them  their  numerous 
herds  of  bullocks  to  carry  necessaries  for  the  supply  of 
the  armies.  It  was  thus  that,  in  the  last  war  with  the 
Sultan  of  the  Mysore,  the  English  took  into  their  pay 
many  thousands  of  them  for  transporting  their  provisions. 
How^ever,  they  had  soon  reason  to  repent  their  connec- 
tion with  such  faithless  wretches,  devoid  of  all  honour 
and  discipline,  when  they  saw  them  laying  waste  the 
country  over  which  they  passed,  and  causing  more  dam- 
age than  the  whole  army  of  the  enemy  would  have  done. 
The  frequent  punishments  inflicted  on  their  chiefs 
had  no  effect  on  that  horde  of  robbers,  whom  the  scent 
of  plunder  allured  more  powerfully  than  even  their  ex- 
travagant perquisites  and  hire. 

In  times  of  peace,  these  banditti  return  to  their  trade 
in  corn,  which  they  carry  from  one  place  to  another. 


846 


INFERIOR  CASTS. 


Their  rude  and  uncultivated  manners,  with  their  coarse 
and  deformed  features,  both  in  the  men  and  the  women, 
at  once  betray  the  character  and  disposition  of  their 
minds.  In  all  parts  of  India  they  have  justly  become 
the  objects  of  the  watchfulness  and  suspicion  of  the  po- 
lice ; for,  in  no  circumstances,  can  any  reliance  be  plac- 
ed on  them. 

Their  women  are  every  wliere  held  to  be  most  disso- 
lute. -Their  lewdness  has  almost  universally  passed  into 
a proverb ; and  it  is  even  said  that  they  often  go  out  in 
a body  and  compel  such  men  as  they  meet  to  gratify 
their  wishes. 

The  Lambadis  or  Sukaters  form  a cast  entirely  dis- 
tinct from  the  rest  of  the  Hindus,  with  whom  they  have 
but  iTry  little  intercourse ; being  wholly  different  from 
them  in  religion,  language,  manners,  and  customs.  All 
other  casts  treat  them  with  distant  and  thorough  con- 
tempt. 

There  is  yet  another  tribe  of  vagrants,  who  are  also  a 
separate  sect,  and  live  universally  despised.  They  are 
the  class  of  mountebanks,  buffoons,  posture-makers, 
tumblers,  dancers,  and  the  like ; who  form  various  par- 
ties, to  exhibit  their  several  arts  and  tricks,  in  all  places 
where  admirers  and  dupes  are  to  be  found.  The  most 
dissolute  body  is  that  of  the  Dumbars  or  Dumbaru.  It 
is  not  surprizing  that,  in  a country  wdiere  the  love  of  all 
that  approaches  to  the  marvellous  reigns  with  unbounded 
sway,  such  sorts  of  jugglers  should  prevail.  Neverthe- 
less, tlie  casts  wdio  follow  these  professions  are  vilified, 
and  univerally  looked  down  upon,  though  the  practi- 
tioners are,  at  the  same  time,  considered  as  expert  magi- 
cians, initiated  in  all  occult  and  necromantic  arts,  who 


INFERIOR  CASTS. 


S47 


are  to  be  feared  as  well  as  distrusted.  They  may  be 
compared,  indeed,  to  the  mountebank  order  in  Europe ; 
but  they  are  more  universally  and  cordially  despised. 
Yet  I have  seen  them  perform  tricks  and  feats  which  put 
them  at  least  on  a level  with  their  brethren  in  Europe. 

The  most  usual  exhibition  is  that  of  the  keepers  of 
serpents,  who  have  them  taught  to  dance  to  the  sound  of 
a kind  of  flute.  They  perform  various  tricks  with 
them;  which,  though  apparently  terrible,  are  not  very 
dangerous,  as  they  always  take  the  precaution  to  deprive 
them  of  their  fangs,  and  to  extract  the  vesicle  in  which 
the  venom  is  contained.  They  are  believed  to  have  the 
power  of  charming  those  dangerous  reptiles,  and  of 
commanding  them  to  approach  and  surrender  themselves, 
at  the  sound  of  their  flute.  The  same  art  appears  to 
have  been  laid  claim  to  in  other  ancient  nations,  as 
appears  from  the  allegory  of  the  prophet,  where  he  com- 
pares the  obstinacy  of  an  obdurate  sinner  to  a serpent 
that  shuts  its  ear  against  the  voice  of  the  charmer*. 
Without  dwelling  on  the  literal  accuracy  of  this  striking 
passage  of  Holy  Writ,  I may  confidently  assert,  that 
the  skill  which  the  pretenders  to  enchantment,  in  India, 
claim  in  this  particular,  is  rank  imposture.  The  trick  is 
to  put  a snake,  which  they  had  tamed  and  accustomed 
to  their  music,  into  some  remote  place,  and  they  man- 
age it  so,  that,  in  appearing  to  go  casually  in  that  direc- 
tion, and  beginning  to  play,  the  snake  comes  forward 
at  the  accustomed  sound.  When  they  enter  into  an 

• “ Their  poison  is  like  the  poison  of  a serpent ; they  are  like 
“ the  deaf  adder  that  stoppeih  her  ear  ; which  will  not  hearken  to 
“ the  voice  of  charmers,  charming  never  so  w isely.’’  Psalm  Iviii.  4. 

“ For  behold  I will  send  serpents,  cockatrices  among  you 

which  will  not  be  charmed.”  Jerem.  viii.  17, 


248 


INFERIOR  CASTS. 


agreement  with  any  simpleton,  who  fancies  that  his 
house  is  infested  with  serpents,  a notion  which  they 
sometimes  contrive  to  infuse  into  his  brain,  they 
artfully  introduce  into  some  crevice  of  the  house 
one  of  their  tame  snakes,  which  comes  up  to  its 
master,  as  soon  as  it  hears  his  flute.  The  potent  en- 
chanter instantly  whips  it  up  into  his  pannier,  takes  his 
fee,  and  gravely  presents  himself  at  the  next  house,  to 
renew  his  offers  of  assistance  to  similar  dupes. 

Another  race  of  vagrants  live  at  the  public  expense, 
by  exhibiting  a kind  of  comedies,  or  rather  farces,  of  the 
indecent  kind  both  in  the  characters  and  the  dialogue. 
They  likewise  exhibit  puppet  shews,  mixed  with  gross 
obscenity  and  absurdity,  but  well  adapted  to  the  stu- 
pid multitude  that  gaze  and  admire.  They  know  they 
could  not  gain  the  attention,  far  less  the  laugh  of  such 
people,  without  sacrificing  decency,  modesty,  and  com- 
mon sense. 

In  the  Mysore  and  the  Telinga  countT} , there  is  ano- 
ther distinct  cast  of  wanderers,  more  peaceable  and  in- 
nocent than  any  of  the  former.  They  are  called  Pa 
natij,  and  speak  the  Telinga.  They  were  originally  na- 
tives of  that  country,  and  were  employed  in  agriculture. 
They  belonged  to  the  tribe  of  Goalaru  or  shepherds.  It 
is  now  a hundred  and  fifty  years  since  they  first  took  up 
their  present  vagrant  and  wandering  life ; to  which  they 
are  groum  so  much  accustomed,  that  it  would  be  im- 
possible to  reclaim  them  to  any  fixed  or  sedentary  ha- 
bits. The  cause  of  their  detaching  themselves  origi- 
nally from  society  arose  from  some  severe  ti'catment 
which  the  governor  of  the  province  m here  they  lived 
was  going  to  inflict  upon  some  of  their  favourite  chiefs. 
To  avert  this  insult,  and  to  be  revenged  against  their 


INFERIOR  CASTS. 


249 


rulers,  they  took  the  resolution  of  quitting  their  villages 
and  abandoning  their  agricultural  labours  ; and  they 
have  never  since  entertained  a thought  of  resuming  their 
ancient  course  of  life.  They  sojourn  in  the  open  fields, 
under  small  tents  of  bamboo,  and  wander  from  place  to 
place,  as  humour  dictates. 

Some  of  their  chiefs,  with  whom  I have  conversed, 
have  informed  me,  that  they  amount  in  all  to  seven  or 
eight  thousand  individuals.  Part  wander  in  the  Telin- 
ga  country  and  part  in  Kanara.  They  are  divided  into 
different  tribes,  the  heads  of  which  assemble,  from  time 
to  time,  to  decide  any  disputes  that  may  have  arisen,  and 
to  watch  over  the  general  good  order  of  the  cast.  They 
are  under  an  exceedingly  good  police  ; and,  though  al- 
ways roving  in  bands  through  the  country,  they  main- 
tain  a great  respect  for  property,  and  no  instance  of  pillage 
is  ever  heard  of  among  them. 

They  all  live  in  the  most  wretched  condition.  The 
wealthiest  among  them  have  nothing  beyond  a few  buffa- 
loes or  cows,  whose  milk  they  sell.  They  are  mostly  all 
herbarists  ; and,  wherever  they  roam,  they  are  careful  to 
collect  the  various  plants  and  roots  which  serve  for  medi- 
cal purposes,  or  which  are  used  in  dyeing,  or  as  physic 
for  horses  and  cows.  They  sell  these  simples  to  the 
dealers  in  spices ; and  by  this  traffic  they  partly  maintain 
themselves,  and  make  up  for  what  is  wanting  by  hunt- 
ing, fishing,  or  begging. 

Among  the  vices  which  are  the  reproach  of  the  vari- 
ous wandering  tribes,  intemperance,  and  the  want  of  de- 
licacy in  the  choice  of  food,  are  chiefly  complained  of ; 
and  these  are,  at  the  same  time,  the  most  odious  and  de- 
grading of  any,  in  the  eyes  of  the  other  casts.  Drunken- 
ness pervades  them  all ; the  material  of  which  is  the 

VoL.  II.  2 I 


250 


INFERIOR  CASTS. 


Toddy,  or  juice  of  the  palm  ; to  which  men  and  women 
are  equally  addicted. 

As  to  food,  every  thing  is  alike  to  them  ; and,  with 
the  exception  of  the  flesh  of  the  cow,  they  put  up  with 
any  other  sort  of  victuals,  however  oft'ensive.  Tiger’s 
flesh,  that  of  the  fox,  the  cat,  the  crocodile,  the  serpent, 
lizard,  crow,  and  of  many  other  creatures,  equally  re- 
volting to  the  generality  of  Hindus,  constitute  the  princi- 
pal nourishment  of  all  the  diflerent  wandering  hordes  we 
have  described. 

Each  cast  of  vagrants  forms  a little  republic  in  itself, 
governed  by  its  own  laws  and  usages.  They  have  but 
little  to  do  with  social  duties,  or  even  with  authority. 
W'andering  continually  from  place  to  place,  they  pay  no 
tribute ; and,  being  saircely  possessed  of  any  thing, 
they  have  no  occasion  for  the  prelection  of  the  Prince  to 
enable  them  to  live  unmolested : neither  do  they  impor- 
tune the  magistrate  for  justice  or  favour.  Each  little 
community  has  chiefs  of  its  own,  elected  or  deposed  by 
a majority  of  voices ; and  who,  as  long  as  their  authority 
continues,  are  invested  with  power  to  enforce  their  rules, 
to  inflict  punishment  and  fines  on  those  who  violate 
them,  and  to  terminate  all  disputes  that  arise. 

The  whole  of  these  w'anderers,  in  going  from  place 
to  place,  take  with  them  not  only  their  wicker  tents  and 
all  their  goods,  which  indeed  are  no  great  matter,  but 
also  die  provisions  necessary  for  their  subsistence  dur- 
ing several  days,  and  the  utensils  requisite  for  preparing 
and  cooking  their  food.  When  they  have  beasts  of  bur- 
den, they  load  them  with  part  of  their  furniture  ; but, 
when  witliout  that  accommodation,  they  are  sometimes 
in  great  straits.  I have  frequently  seen  poor  creatures, 
of  tills  kind,  carrying  on  their  heads  and  shoulders  eve- 


INFERIOR  CASTS. 


251 


ry  thing  they  possessed  in  the  world,  with  what  was  ne- 
cessary for  their  present  subsistence.  The  husband 
took  the  burden  of  the  tent,  the  provisions,  and  some 
earthen  vessels  for  boiling  them ; while  the  wife,  with 
half  of  her  body  left  bare,  in  order  to  spare  a part  of  her 
garment  to  wrap  the  child  that  dangled  at  her  back,  car- 
ried on  her  head  the  little  millstone  which  they  use  for 
grinding  the  corn  that  makes  a part  of  their  food,  and 
held,  under  one  arm,  the  pestle  for  pounding  the  rice, 
and  the  mortar  under  the  other.  Such  is  the  touching 
spectacle  I have  often  seen,  with  feelings  of  tender  sym- 
pathy and  compassion  ; and  such  is  the  kind  of  exist- 
ence that  thousands  of  Hindus  are  doomed  to  abide ; 
and  which  they  endure  without  a murmur,  and  without 
envying  those  who  enjoy  the  real  blessings  of  life.  And 
never  does  it  come  into  their  thoughts  to  improve 
their  condition,  by  entering  into  the  bosom  of  society, 
and  engaging  in  some  employment  more  I'eputable  and 
easy. 

There  are  still  a great  many  other  detached  casts  in  the 
southern  parts  of  India  besides  those  we  have  mention- 
ed ; all  living  in  a state  of  degradation  and  contempt. 
Amongst  others,  there  is  that  of  the  Kurumbars  or  Ku- 
rubaru.  The  baseness  of  their  nature  and  their  total 
want  of  instruction  seem  to  justify  the  detestation  in 
which  they  are  held  by  the  superior  casts  of  Sudras* 
Their  occupation  is  that  of  Shepherds ; but  they  are  not 
to  be  confounded  with  the  cast  of  Herdsmen  called  Ide- 
yirs  and  Goalam,  who  are  one  of  the  highest  casts  among 
the  Sudras,  and  have  the  cows  and  goats  under  their 
care,  while  the  others  are  confined  entirely  to  sheep,  of 
which  they  have  considerable  flocks.  The  meanness  of 
their  employment  seems  to  spread  its  influence  over  their 


252 


INFERIOR  CASTS. 


manners.  Being  confined  to  the  society  of  their  woolly 
charge,  they  seem  to  have  contracted  the  stupid  nature  of 
the  animal ; and  from  the  rudeness  of  their  nature,  they 
are  as  much  beneath  the  other  casts  of  Hindus,  as  the 
sheep,  by  their  simplicity  and  imperfect  instinct,  are  be- 
neath the  other  quadrupeds.  The  stupidity  of  the  Ku- 
rubarus  is  become  proverbial ; and  when  a person  of 
another  cast  does  any  thing  thoughtless  and  foolish,  he 
is  said  to  be  as  stupid  as  a Kurubaru.  This  sect  pre- 
vails in  the  countries  of  Canara,  Talugu,  and  Tamul, 
but  chiefly  in  the  first,  from  which  it  appears  to  have 
originated,  and  where  they  are  still  found  in  great  num- 
bers in  every  district. 

I have  already  mentioned  the  casts  of  Savages  met 
with  in  the  forests  and  on  the  mountains  of  the  southern 
parts  of  the  peninsula.  They  are  divided  into  various 
tribes,  each  of  which  is  subdivided  into  separate  hordes. 
I’hey  seldom  quit  their  haunts,  and  are  not  often  visited 
there,  on  account  of  the  dread  they  are  held  in  as  reputed 
sorcerers  or  magicians,  whose  malice  would  occasion 
disease  or  misfortune.  And,  indeed,  when  any  of  the 
neighbouring  casts  are  affected  with  any  calamity  which 
they  suspect  to  have  proceeded  from  their  machinations, 
they  fall  upon  them  with  severity,  and  sometimes  re- 
venge themselves  by  their  death. 

Many  of  these  savages  spare  themselves  the  trouble  of 
building  houses  ; although,  by  living  in  the  midst  of  a 
wood,  they  might  have  abundant  materials.  In  the  rainy 
season,  they  shelter  themselves  in  caverns,  hollow  trees, 
and  clefts  of  the  rocks ; and,  in  fine  weather,  they  keep  the 
open  fields.  In  the  night  every  horde  collects  in  a bo- 
dy ; and  each  lights  large  fires,  all  around,  to  keep  them 


INFERIOR  CASTS. 


25S 


warm  and  to  scare  the  wild  beasts,  while  they  sleep  in 
the  centre,  in  a promiscuous  heap.  They  are  almost  en- 
tirely naked.  The  women  wear  nothing  to  conceal  their 
nakedness  but  some  leaves  of  trees  stitched  together,  and 
bound  round  their  waists. 

They  think  it  too  great  a hardship  to  perform  agricul- 
tural labour ; and  therefore  they  never  engage  in  it  but 
when  urged  by  extreme  necessity.  Knowing  nothing 
beyond  the  absolute  demands  of  hunger,  they  find 
enough  in  their  forests  to  assuage  it.  Roots  and  other 
spontaneous  productions  of  nature ; reptiles,  and  ani- 
mals which  they  entrap  in  snares  or  kill  in  the  chace ; 
and  honey,  which  they  find  in  abundance  within  the 
chinks  of  the  rocks,  or  on  the  trees,  among  the  branches 
of  which  they  skip  with  the  agility  of  monkeys,  afford 
all  that  is  necessary  to  appease  the  cravings  of  nature. 

More  stupid  than  the  African  savage,  he  of  India  is 
ignorant  even  of  the  use  of  the  bow. 

The  inhabitants  of  the  plains  apply  to  them,  when 
they  have  occasion  for  timber  for  building  their  houses, 
or  for  any  other  works  of  magnitude  ; and,  for  a matter 
of  small  value,  such  as  some  copper  rings,  a few  glass 
beads,  or  a little  corn,  the  savages  will  cut  them  as  much 
wood  as  they  want. 

They  are  always  considered,  by  the  other  inhabitants, 
to  have  the  power,  through  the  means  of  incantation  and 
magic,  to  charm  the  tigers,  the  elephants,  and  the  veno- 
mous reptiles  which  share  with  them  in  their  forests,  so 
that  they  have  nothing  to  fear  from  their  attacks. 

They  train  up  their  children,  from  their  earliest  infan- 
cy, lo  the  hard  life  that  nature  seems  to  have  intended 
for  them.  The  day  after  lying-in,  the  woman  is  obliged 


254 


INFERIOR  CASTS. 


to  scour  the  woods  for  food.  Before  setting  out,  she 
suckles  the  new-born  infant,  digs  a little  trench  in  the 
ground  for  a cradle,  where  she  deposits  the  naked  babe, 
upon  the  bare  earth ; and,  trusting  to  the  care  of  Provi- 
dence, goes  with  her  husband  and  the  rest  of  the  family, 
in  quest  of  wherewithal  to  supply  their  wants  for  the 
day.  This  is  not  quickly  obtained ; and  it  is  evening 
before  they  return.  From  three  days  old  they  accustom 
the  child  to  solid  food  ; and,  in  order  to  inure  it  betimes 
to  tlie  rigour  of  the  seasons,  they  wash  it  every  day  in 
dew  collected  from  the  plants ; and,  until  the  infant  is 
able  to  accompany  or  follow  the  mother,  it  remains  in 
this  manner,  from  morning  to  night,  in  the  recesses  of 
the  wood,  exposed  to  the  rain,  the  sun,  and  all  the  in- 
clemency of  the  weather,  stretched  out  uncovered  in  the 
little  tomb,  which  is  its  only  cradle. 

It  appears  that  the  only  religion  of  these  savages  con- 
sists in  the  worship  of  the  Bhuta  or  Demons,  which  they 
exclusively  adore,  paying  no  acknowledgment  to  the  di- 
vinities of  the  nation. 

These  are,  in  the  greatest  number,  in  the  forests  of 
Malabar  ; but  there  is  also  a different  species  of  savages 
in  various  parts  of  the  Carnatic,  roaming  in  the  woods  of 
that  province,  and  known  under  the  name  of  Irulirsy  and 
sometimes  of  SoUgaru.  Like  the  Kurubaru,  they  lead 
a savage  life,  and  have  scarcely  any  communication  with 
the  more  polished  people  of  the  plain.  Their  principal 
means  of  living  are  roots  and  honey,  which  they  find  in 
the  woods.  They  barter  the  last,  and  its  wax,  with  the 
inhabitants  of  the  neighbourhood,  for  such  articles  as 
they  have  to  spare.  In  other  particulars  they  scarcely 
differ  in  any  thing  from  the  preceding  class,  fuid  arc 


INFERIOR  CASTS. 


255 


equally  dreaded  for  enchantments  and  sorcery  by  their 
jealous  neighbours  of  the  plains. 

The  savage  cast  of  Malay  Kudiaru  has  been  already 
noticed.  Though  living  in  the  woods,  they  have  made 
some  approach  to  the  social  state.  Their  occupation  is 
to  extract  the  juice  or  Kallu  from  the  palm  trees,  selling 
a part  and  drinking  the  remainder.  It  is  the  women  that 
ascend  the  trees  ; and  they  do  it  with  great  agility.  The 
husbands  go  to  market  with  the  liquor. 

This  tribe  is  hardly  found  beyond  the  district  of  Cur* 
ga.  Here  there  is  also  another  tribe,  known  by  the  ap- 
}>ellation  of  Yeruvaru.  It  consists  of  several  hordes  dis- 
persed through  the  woods.  Being  without  the  resources 
for  subsistence  which  the  others  possess,  they  are  com- 
pelled to  provide  for  their  wants  by  making  themselves 
useful  in  society.  For  this  purpose  they  quit  their 
cabins,  and  repair  to  the  habitations  of  their  more  polish- 
ed neighbours ; who,  for  a small  allowance  of  grain,  ob- 
tain the  services  of  the  savages  in  the  most  toilsome  la- 
bours of  husbandry.  But,  such  is  their  improvidence 
and  indolence,  that,  as  long  as  a single  morsel  of  rice  re- 
mains in  their  huts,  they  obstinately  refuse  to  renew  their 
labour.  Their  employers,  however,  are  obliged  to  put 
up  with  their  humour,  because  they  cannot  otherwise 
exempt  tliemselves  from  drudgery  ; and,  if  they  should 
offend  a single  individual  amongst  them,  by  ill  treatment, 
or  in  any  other  way,  the  w'hole  horde  would  resent  the 
affront,  and,  in  a body,  desert  their  accustomed  abodes 
for  the  hidden  recesses  of  the  forests.  There  they  would 
sulkily  remain,  till  tlieir  superiors,  being  at  a loss  for 
their  assistance,  were  reduced  to  the  necessity  of  making 


256 


INFERIOR  CASTS. 


the  first  advances,  by  an  apology  for  the  injury,  or  such 
indemnification  as  the  savages  might  require. 

All  the  various  savage  tribes,  having  much  difficulty 
in  procuring  the  absolute  necessaries  of  life,  have  no 
means  whatever  of  attaining  to  the  petty  luxuries  which 
arc  within  the  reach  of  the  lowest  orders  of  the  other 
casts.  Betel,  tobacco,  oil  for  rubbing  the  head  and 
body,  and  some  other  indulgences  which  habit  has  ren- 
dered necessary  to  the  ordinary  Hindus,  are  quite  un- 
known to  the  savage  tribes,  and  do  not  even  seem  to  be 
coveted  by  them.  They  think  it  quite  sufficient  to  be 
favoured  by  strangers  with  a little  salt  and  pepper  to  sea- 
son the  roots  and  insipid  vegetables  which  form  their 
principal  nourishment. 

All  these  savages  are  of  an  inoffensive  and  quiet  dis- 
position. The  sight  even  of  a stranger  is  enough  to  put 
a whole  horde  of  them  to  flight.  Their  indolent  and 
lazy  habits  result  from  the  climate.  Far  different  from 
the  Cannibals  of  America,  or  those  which  people  an  ex- 
tensive region  of  Africa,  they  know  not  the  meaning  of 
war ; and  they  seem  to  be  ignorant  of  the  practice  of  re- 
paying evil  with  evil.  Buried  in  the  thick  forests  where 
they  were  bom,  or  in  the  deep  grottoes  of  the  rocks 
which  they  inhabit,  there  is  nodiing  they  are  more  afraid 
of  than  the  approach  or  appearance  of  a civilized  man  ; 
and,  so  far  from  envying  him  the  boasted  happiness  of 
social  life,  they  shun  all  intercourse  with  him,  out  of  fear 
that  he  designs  to  strip  them  of  their  independence  and 
liberty,  and  reduce  them  to  the  bondage  of  society. 

They  preserve,  however,  some  of  the  leading  preju- 
dices of  their  countrvmen.  Thev  never  eat  cows  flesh. 
• ¥ 


INFERIOR  CASTS. 


257 


They  have  the  same  notions  concerning  cleanness  and 
impurity,  and  they  observe,  in  the  principal  occurrences 
of  life,  several  otlier  rules  which  are  in  common  use  in 
the  country. 


VoL.  II. 


2K 


258 


THE  METEMPSYCHOSIS, 


CHAP.  VII. 

Of  the  Metempsychosis.  The  Hindus  the  inventors  oj 
of  the  Doctrine.  Causes  and  number  of  the  trans- 
migrations. Of  the  Pains  of  Hell  and  their  duration. 
Abodes  of  Bliss. 

SEVERAL  writers,  both  ancient  and  modern,  have 
been  of  opinion  that  Pythagoras  was  the  author  of  the 
system  of  the  Metempsychosis,  called  by  the  Hindus 
Punva  Janmay  or  regeneration,  and  that  it  was  commu- 
nicated by  that  philosopher  to  the  sages  of  India,  when 
he  visited  their  country.  But  all  who  are  acquainted  with 
the  spirit  and  education  of  the  Brahmans,  both  ancient 
and  modern,  will  be  easily  satisfied  of  the  contrary,  and 
will  be  convinced  that,  so  far  from  receiving  lessons  from 
Pythagoras,  they  were  his  masters  in  this  respect.  The 
desire  of  learning  something  new,  and  of  attaining  per- 
fection in  the  sciences,  induced  that  philosopher  to  pene- 
trate into  every  country  where  they  had  begun  to  flourish 
in  those  remote  ages ; and,  having  heard  of  the  renown 
of  the  philosophers  of  India,  which  long  afterwards 
spread  into  Europe,  he  undertook  a long  voyage  to  see 
them,  and  to  profit  by  their  doctrines. 

What  makes  it  more  probable  that  it  was  from  them 
that  he  derived  his  system  of  the  transmigration  of  the 
soul  of  one  body  into  another,  is  that  he  did  not  publish 
it  till  after  his  return  from  India ; and  no  circumstance 


THE  METEMPSYCHOSIS. 


259 


of  his  life  shows  that  he  had  any  notion  of  it  before  his 
journey. 

Is  it  at  all  to  be  imagined  that  the  Brahmans  would 
consent  to  borrow  a system  so  abstracted  and  extraordi- 
nary from  a stranger  ? Those  who  know  their  pride  and 
arrogant  presumption,  will  find  great  difficulty  in  believ- 
ing it.  Never  can  a Brahman  be  persuaded  that  scien- 
ces, which  he  is  ignorant  of,  can  be  lodged  in  the  mind 
of  a man  of  any  other  cast,  far  less  of  a foreigner ; and 
never  would  he  lend  an  ear  to  an}"  individual  who  should 
pretend  to  be  acquainted  with  any  new  science  or  useful 
discovery,  of  which  he  himself  would  not  assume  to  be 
the  inventor. 

We  have  before  had  occasion  to  remark,  that  this  cast 
of  persons  has  been  regarded,  in  all  times,  as  the  univer- 
sal and  exclusive  heir  of  every  art  and  science.  They 
are  all  educated  in  the  belief  that  no  man  can  possibly 
know  what  they  are  ignorant  of.  Such  is  the  funda- 
mental principle  in  w'hich  they  have  been  nurtured,  in 
ancient  and  modern  times  : a principle  which  their  long 
intercourse  with  nations  far  beyond  them  in  every  branch 
of  science  has  never  been  able  to  shake. 

Their  books,  which  appear  to  be  more  ancient  than 
Pythagoras,  are  filled  with  the  doctrine  of  the  Purwa 
Janma  or  Metempsychosis,  and  treat  of  it  as  a system 
coeval  with  their  most  ancient  institutions,  civil  and  re- 
ligious, and  established  beyond  all  controversy. 

But,  whoever  he  was  that  was  the  original  inventor  of 
that  absurd  system,  which  some  modern  authors  have 
called  sublime,  Greece  and  the  other  countries  into  which 
it  was  introduced  by  Pythagoras  and  his  disciples,  do 
not  appear  to  have  derived  much  benefit  from  the  dis- 
covery. It  appears  wonderful  tliat  Empedocles,  Socra- 
tes, and  Plato,  philosophers  otherwise  so  enlightened, 


260 


THE  METEMPSYCHOSIS. 


should  have  adopted  it,  without  examination.  Aristo- 
tle and  the  whole  Peripatetic  school  justly  rejected  it. 
But  it  continues  to  this  day  to  be  the  universal  belief  of 
every  Hindu. 

Pythagoras  drew  from  it  a very  natural  inference, 
when  he  asserted  that  they  ought  to  abstain  from  eating 
the  flesh  of  any  living  creature,  lest  the  son  might  pos- 
sibly feed  on  the  body  of  his  father,  whose  soul  had  per- 
adventure,  passed  into  the  substance  of  a fowl  or  sheep ; 
so  that  the  horrid  feast  of  Thyestes  might  be  often  re- 
peated. Several  of  the  disciples  of  that  philosopher,  to 
act  consistently  with  his  doctrines,  confined  themselves 
to  live  entirely  upon  liquids.  They  even  rejected  the 
bean  from  their  meals,  as  the  Brahmans  have  rejected 
the  onion  and  some  other  simple  productions  of  the  same 
nature.  But  these  rigoroin  precepts  of  the  strict  disci- 
ples of  the  Greek  philosopher  were  less  follow'ed  than 
their  doctrines,  and  the  people  never  relinquished  the  use 
of  flesh. 

The  Hindu  philosophers,  in  all  probability,  gave 
birth  to  this  notion  of  Pythagoras,  when  he  adopted 
their  system  of  the  Purwa  Janma.  He  saw  their  ab- 
horrence of  the  murder  of  animals.  He  likewise  saw 
that  the  Brahmans  and  all  the  cultivated  people  of  India 
most  religiously  abstained  from  eating  whatsoever  had 
been  alive ; and  his  conclusion  would  naturally  be  that 
their  extreme  abstinence  in  that  respect  must  have  arisen 
from  the  apprehension  they  were  in  of  slaying  an  ances- 
tor, perhaps,  in  the  creature  which  was  served  up  for 
their  food. 

If  this  was  the  inference  which  that  philosopher  drew 
from  the  custom  of  the  Hindus,  and  their  mode  of 
living,  I have  no  difficulty  in  saying  it  was  a false  one. 


THE  METEMPSYCHOStS. 


261 


The  abstinence  from  meat  amongst  the  Hindus,  is 
founded  upon  two  principles,  very  different  from  those 
which  were  assumed  by  the  Pythagoreans ; and  the 
practice  appears  to  be  foreign  to  the  doctrine  of  Metem- 
psychosis. The  first  principle  is  the  dread  of  being  de- 
filed by  the  use  of  animal  nutriment ; and  the  second  is 
the  abhorrence  of  the  murder  which  must  have  been 
committed  before  they  could  enjoy  such  a feast.  In 
consequence  of  the  former  principle,  of  shunning  all 
defilement,  the  nobler  part  of  the  nation  is  restricted  to 
the  use  of  liquids  only,  and  of  the  simple  produciions  of 
nature,  for  their  aliment.  The  Brahmans  could  use  no- 
thing that  proceeded  from  an  animal,  with  the  exception 
of  milk,  which  constituted  the  most  substantial  ai  d de- 
licious portion  of  their  food.  The  horror  which  a dead 
body  generally  inspires ; the  fetid  stench  which  it  ex- 
hales, from  the  moment  almost  of  dissolution,  are  widely 
different  from  the  decay  of  vegetables,  which  rot  without 
putridity.  The  revolting  idea  of  being  obliged  to  grati- 
fy the  appetite  by  loading  the  table  wdth  carcasses  of 
slaughtered  animals,  and  a thousand  other  considerations 
not  less  reasonable,  concerning  the  nature  of  what  is 
pure  and  what  is  impure,  have  determined  the  opinions 
of  the  Hindus  on  this  subject.  They  have  been  in- 
stilled by  education,  and  so  deeply  rooted  in  the  mind, 
that  those  who  have  once  imbibed  the  prejudice  have 
not  even  a thought  of  ever  departing  from  it,  under  any 
circumstances  that  can  befal  them  through  life. 

The  second  motive  which  influenced  their  conduct, 
in  this  particular,  was  the  dread  and  horror  of  murder, 
which  it  was  necessary  to  commit  as  often  as  they  might 
have  recourse  to  this  diet ; a dread,  which  by  many  is 
carried  so  far,  as  even  to  induce  them  to  spare  the  most 


262 


THE  METEMPSYCIlOSIb. 


vile  and  troublesome  inseets  ; sueh  as  never  fail  to  dis- 
turb the  repose  of  men  and  brutes.  This  is  more  con- 
gruous and  consistent  than  the  conduct  of  the  disciples 
of  Pythagoras.  The  Hindus  believe  that  no  difference 
exists  between  the  souls  of  men  and  of  animals  ; and 
that  the  sins  of  human  beings  in  one  generation  are  the 
cause  of  their  being  degraded  to  the  condition  of  a beast 
in  another.  Hence  they  conclude,  that  it  is  equally 
wicked  to  slay  a beast  or  an  insect  as  to  murder  one  of 
their  own  species. 

But,  with  the  exception  of  the  Brahmans,  the  Kshatri- 
ya,  and  the  Vaisya,  the  greater  number  of  the  Sudras 
kill  animals  and  eat  their  flesh.  They  have  amongst 
them  butchers  and  hunters  by  profession.  The  cast  of 
the  Baiders  or  Baideru,  who  generally  live  in  the  moun- 
tains and  forests,  have  scarcely  any  other  occupation 
than  the  chace.  I have  read  somewhere,  in  an  Indian 
book,  that  one  of  the  ancient  penitents,  who  were  al- 
most  entirely  Brahmans,  and  who  never  tasted  of  any 
creature  that  had  lived,  amused  his  leisure  with  the  di- 
version of  hunting  serpents,  which  were  common  in 
the  woods  where  he  exercised  his  penitence,  and  killed 
all  he  could  find;  although  this  reptile  is  particularly 
reverenced  by  the  Hindus,  and  placed  in  the  number  of 
such  as  the  vulgar  adores.  But  this  is  not  the  only  par- 
ticular in  Avhich  the  Hindu  paganism  is  found  to  be  in- 
consistent with  itself. 

The  Pythagoreans  were  neither  so  steady  nor  so  con- 
sistent as  the  Hindus,  in  their  opinions  on  the  same  sub- 
ject; for  they  reproach  them  for  rendering  the  transmigra- 
tion of  souls  common  and  promiscuous  amongst  all 
living  creatures  ; for  thus,  they  say,  the  soul  of  a King 
might  pass  into  the  body  of  an  ape,  and  of  a Queen  into 


THE  METEMPSYCHOSIS. 


263 


tliat  of  a grasshopper.  In  order  to  escape  the  ridicule 
to  which  such  a system  was  exposed,  certain  philoso- 
phers of  that  sect,  such  as  Plotinus  and  Porphyry,  en- 
deavoured, though  too  late,  to  limit  the  transmigration  of 
the  souls  of  men  to  human  bodies,  and  those  of  brutes 
to  their  own  species ; and  they  would  fain  have  passed 
these  inventions  for  the  doctrine  of  the  original  founders 
of  their  sect.  But  the  testimony  of  all  the  ancient  wri- 
ters is  too  direct  and  conclusive,  on  this  topic,  to  admit 
of  any  faith  being  paid  to  the  tardy  retractation  pf  their 
disciples. 

The  Hindus  recognize  two  principal  causes  of  the 
transmigration  of  souls ; and  their  system  of  Purw'a 
Janma  seems  to  have  been  invented  to  justify,  under  a 
gross  allegory,  the  administration  of  Providence  in  dis- 
pensing rewards  and  punishments.  The  first  cause 
which  they  assign  is  common  to  them  with  the  Pythago- 
reans. Transgression  must  be  punished,  and  virtue  re- 
warded. This  does  not  take  place  in  the  present  life ; 
for  we  often  see  vice  triumphant,  and  virtue  beaten 
down.  As  a remedy  for  this  great  irregularity,  the 
Gods,  who  hold  in  their  hands  the  destinies  of  men,  have 
decreed  that  he  who,  during  his  life,  was  a wicked  man, 
a robber  or  homicide,  shall  in  requital  of  his  crimes,  be 
regenerated  after  his  present  life,  and  become  a Pariah, 
some  voracious  animal,  or  a creeping  insect,  or  be  bom 
blind  or  crooked ; so  that,  according  to  this  doctrine, 
lowness  of  birth  or  bodily  defects,  are  an  incontestable 
proof  of  the  perverseness  that  reigned  in  a preceding  ex- 
istence. On  the  contrary,  to  have  been  bom  beautiful, 
handsome,  rich,  powerful,  a Brahman,  or  even  a cow ; 
every  circumstance  of  that  nature,  is  a clear  proof  of  the 
pure  and  virtuous  life  which  had  distinguished  the  fortu- 


264 


THE  METEMPSYCHOSIS. 


nate  object  in  the  preceding  generation.  Such  is  the 
feeling  of  all  the  people  of  India,  and,  as  it  appears,  of  all 
the  Asiatics  ; and  such  was  very  nearly  that  of  the  early 
P}’thagoreans. 

But,  independently  of  this  first  cause  of  transmigra- 
tions, the  Hindus  assign  another,  which  is  peculiar  to 
them.  As  their  notions  concerning  defilement  and  pu- 
rity must  be  combined  with  every  thing  else,  they  pre- 
tend that  a soul,  after  death,  must  retain  something  of  the 
dispositions  and  stains  which  it  had  contracted  in  a prece- 
ding generation,  just  as  an  earthen  vessel  retains  for  a 
long  time  the  odour  of  some  strong  liquor  which  was 
put  into  it  when  new.  They  strengthen  this  com- 
parison by  the  instance  of  a woman,  tvho  had  been  a 
fish  in  her  preceding  generation  ; and  who,  though,  in 
the  present,  a real  woman,  still  retained  the  fishy  odour. 
It  is  necessary,  therefore,  that  a long  succession  of  gene- 
rations shall  cleanse  the  impurities  of  the  past ; which 
must  be  followed  by  a vast  number  more,  if,  in  place  of 
purifying  themselves  from  ancient  stains,  they  contract 
new  ones,  by  a dissolute  life. 

When  the  Hindus  are  interrogated  on  the  number  of 
these  transmigrations  which  must  take  effect,  and  from 
what  epoch  they  commence  ; they  answer,  that  they 
take  their  beginning  from  the  period  when  the  earth  be- 
gan to  be  populous,  and  vice  had  begun  to  reign  in  it. 
As  to  their  duration,  it  has  been,  and  will  continue  to 
be,  commensurate  with  the  various  Yugas  or  ages  of  the 
world.  As  to  the  number  of  transmigrations,  the  poets 
have  exceedingly  exaggerated  or  extenuated  them,  ac- 
cording as  their  extravagant  imagination  impelled.  But 
the  most  rational  of  their  philosophers  agree  that  the 
number  cannot  be  fixed,  as  it  must  be  proportioned  to 


THE  METEMPSYCHOSIS. 


265 


the  measure  of  virtue  or  vice  predominant  in  each  indi- 
vidual, which  must  require  a greater  or  less  succession 
of  new  births  before  arriving  at  that  sublime  state  of 
purity  which  at  last  puts  a period  to  this  transition  of 
the  soul  from  body  to  body,  and  inseparably  reunites  it  to 
the  great  Being,  to  Para-Brahma. 

On  this  point,  the  philosophers  of  India  appear  to  me 
to  be  wiser  and  less  empirical  than  the  divine  Plato  him- 
self ; since  that  great  philosopher  scruples  not  to  deter- 
mine the  period  for  which  a soul  shall  continue  to  pass 
from  one  body  to  another.  He  fixes  it  at  three  thou- 
sand years  for  some,  and  at  ten  thousand  for  others.  He 
likewise  ventures  to  pronounce  upon  the  sort  of  trans- 
migration which  some  famous  individuals  have  sustained. 
Thus  the  soul  of  Agamemnon  he  holds  to  have  passed 
into  an  eagle,  and  that  of  Thersites  into  the  body  of  an 
ape ; just  as  if,  by  the  multiplication  of  lies,  he  could 
render  his  system  of  the  Metempsychosis  more  probable 
or  less  absurd. 

One  point  in  which  the  Hindu  system  may  probably 
appear  defective  and  inferior  to  that  of  the  Greeks,  is  that 
of  consciousness.  How  can  it  happen,  it  is  asked,  that 
one  should  have  no  remembrance  of  what  passed  in  the 
preceding  generation  ? The  Grecian  poets  had  fabled  the 
river  Lethe,  whose  waters  had  the  power  of  creating  an 
oblivion  of  all  that  had  been  done  or  learned  before  death. 
Some  chosen  souls,  however,  were  exempted  from  the 
general  rule,  and  preserved  distinctly  the  memory  of  the 
sort  of  life  which  they  formerly  passed.  Of  this  num- 
ber was  Pythagoras  himself,  who,  in  order  to  enhance  the 
credit  of  his  new  system,  had  the  hardiness  to  declare 
that  he  was  originally  iLthalides,  the  reputed  son  of  Mer- 
cury ; afterwards  Euphorbus,  who  was  wounded  by 

VoL.  II.  2 L 


266 


HELL. 


Menelaus  at  the  siege  of  Troy  ; then  Hennotymus  ; and 
then  a fisherman  of  Delos,  called  Pyrrhus ; and  last  of  all 
Pythagoras. 

The  Hindus  confer  that  privilege  upon  but  aver}'  small 
number  of  virtuous  souls  ; but,  as  to  the  bulk  of  man- 
kind, they  afiirm  that  the  mere  circumstance  of  regene- 
ration is  sufficient  to  obliterate  all  memory  of  what  they 
formerly  saw,  and  all  knowledge  of  former  events.  A 
child  under  two  years  of  age,  they  observe,  cannot  re- 
member to  clay  what  he  did  yesterday ; and  much  less 
likely  is  it  that  he  should  recollect  what  took  place  be- 
fore his  new  birth.  Is  this  explanation  less  satisfactory 
than  that  of  the  river  Lethe  ? 

Of  Hell. 

The  Fiirwa  Janma,  or  Metempsychosis,  being  de- 
signed, perhaps,  as  a vindication  of  the  system  of  Provi- 
dence, by  establishing  a balance  between  virtue  and  vice, 
in  r^varding  the  one  and  punishing  the  other,  did  not 
require  the  addition  of  places  of  torment  and  felicity  af- 
ter death.  As  far  as  punishment  was  concerned,  it  was 
sufficient  to  renew  for  several  times  an  evil  regeneration 
to  the  wicked,  while  the  righteous  were,  with  less  delay, 
reunited  to  the  Divinity,  that  universal  soul  of  the  world 
from  which  they  were  originally  detached.  But  no  civi- 
lized nation  has  ever  held  these  abstract  and  general  no- 
tions in  religion  ; the  offspring  of  some  exalted  and  en- 
thusiastic  spirits.  But  there  are  fundamental  truths,  so 
deeply  engraven  on  the  heart  of  man  by  the  Author  of 
his  being,  tliat  neither  the  vain  sophistry  of  false  philo- 
phy,  nor  the  madness  of  an  overbearing  idolatry,  shall 
ever  succeed  in  wholly  obliterating  their  impression. 


HBLL. 


267 


The  Hindus,  above  all  nations,  strictly  preserved,  in 
the  midst  of  the  thick  darkness  of  a gross  idolatry,  the 
remembrance  of  the  principal  truths  of  natural  religion, 
as  they  existed  amongst  the  earliest  men  ; and  of  those, 
in  particular,  which  relate  to  the  rewards  and  punish- 
ments reserved  for  mankind  in  another  life. 

These  precious  doctrines,  with  many  others  not  less 
important,  were  unfortunately  corrupted  and  disfigured 
by  innumerable  fables  such  as  this  of  the  metempsycho- 
sis. The  Hindus  also  invented  a king  of  the  infernal 
regions,  who  had  under  his  orders  judges  of  the  dead, 
and  messengers  to  execute  their  awards. 

In  this  infernal  kingdom,  which  they  call  Naraka 
and  sometimes  Patala^  they  acknowledge  a God  or  sove- 
reign Judge,  to  whom  they  give  the  name  of  Yama.  This 
chief  of  the  council  of  hell  consults  his  records  formed 
by  the  agency  of  scribes  and  others  under  his  authority, 
who  keep  an  exact  account  of  all  the  good  and  all  the 
evil  which  take  place  on  the  earth.  They  lay  their  re- 
port before  their  master,  who  decides  on  each  case ; and 
tile  punishment,  proportioned  to  the  sins  of  the  dead, 
immediately  follows.  Executioners,  cruel  and  in- 
exorable, are  appointed  to  torment  the  guilty,  without 
respite,  by  means  of  steel,  of  fire,  and  a thousand  other 
ways,  which  their  cruelty  suggests.  In  the  detail  which 
the  Hindu  books  give  of  these  varied  punishments  of 
hell,  I have  been  struck  with  one  as  somewhat  remark- 
able, and  not  less  disgusting.  It  is  related  that  some 
very  guilty  souls  are  plunged  several  times  a day  into  a 
lake  of  mucus.  I should  not  have  so  much  marvelled  if 
they  had  chosen  to  drench  the  culprits  in  a lake  of  spit- 
tle ; for  that  is  the  fluid  on  which  the  Hindu  looks 
more  aghast  than  on  any  other  excrement  or  secretion  of 
the  body. 


268 


HELL. 


But  Yama  is  not  the  only  god  that  is  continually  on 
the  watch  to  seize  upon  the  souls  of  mortals  when  they 
die.  Other  deities,  and  above  all  Siva  and  Vishnu, 
have  likewise  their  invisible  emissaries  on  earth,  who 
know  the  votaries  of  their  respective  masters ; and  the 
death  of  such  persons  is  often  the  subject  of  a sharp  con- 
test between  the  imps  of  those  divinities  and  the  servants 
of  Yama  ; each  of  them  striving  to  bear  aivay  the  de- 
parted soul  to  his  own  master.  But  the  attachment  to 
Vishnu  or  Siva,  however  moderate  it  may  hav^e  been,  is 
so  full  of  merit,  that  their  emissaries  generally  have  the 
advantage,  in  the  disputes  for  dominion  over  the  souls  of 
the  dead,  w hile  those  of  the  god  of  Naraka  arc  compel- 
led to  a disorderly  retreat. 

The  duration  of  the  punishment  of  the  sinners  con- 
demned by  Yama,  is  in  proportion  to  the  heinousness 
and  number  of  their  crimes.  The  Hindus  admit  that 
the  retribution  is  severe  and  long,  but  by  no  means 
eternal.  They  hold  that,  at  the  end  of  every  age,  a univer- 
sal revolution  of  all  nature  takes  place,  and  a new  order  of 
things  commences.  Unconnected  with  past  times,  we 
now  live  in  the  last  age  ot  Kaliyuga  ; and  we  have  else- 
where related  how  much  of  it  has  elapsed,  and  how  long 
it  has  yet  to  run.  When  it  ends,  all  souls  shall  be  re- 
united to  the  divine  essence  from  which  they  were  origi- 
nally taken ; and  the  world  being  dissolved,  the  pains  of 
the  damned  shall  terminate  also. 

The  Greeks,  less  presumptuous  than  the  Hindus,  did 
not  venture  to  fix  the  period  when  their  iron  age  was  to 
expire.  Neither  did  they  attempt  to  assign  limits  to  the 
thirst  of  Tantalus,  or  to  predict  the  moment  when  Ix- 
ion’s  wheel  should  stop.  Probably  they  believed  that 
these  torments  were  everlasting.  Plato  admitted  the 


ABODES  OF  HAPPINESS. 


269 


eternity  of  punishment  for  some  enormous  crimes,  for 
which  the  guilty  were  hurled  to  Erebus.  It  is  not  im- 
probable that  he  may  have  had  some  knowledge  of  the 
doctrines  of  the  Holy  Scriptures  on  this  point,  by  com- 
municating with  learned  Jews,  from  whom  he  might 
draw  many  things  which  it  is  scarcely  possible  to  disco- 
ver but  by  means  of  the  Divine  revelation. 

The  Abodes  of  Happiness. 

The  Hindus  have  invented  several  places  of  enjoyment 
for  those  who  have  expiated  their  faults  by  repeated 
transmigrations  and  the  torments  they  have  suffered  from 
Yama  in  Naraka ; but  there  are  four  of  particular  celebrity. 
One  is  called  Vaikuntha^  the  residence  of  Vishnu,  into 
which,  besides  his  own  devotees,  are  admitted  those  of 
Brahma  and  Siva,  and  all  others,  without  distinction  of 
cast  or  person.  The  same  report  is  given  of  the  KailasOy 
or  world  of  Siva,  into  which  his  votaries  are  received  after 
death.  These  seats  of  happiness  are  represented  by 
some  Hindu  writers  to  be  vast  mountains  on  the  north 
of  India  ; the  Kailasa  being  a mountain  of  silver. 

The  Swarga,  another  blissful  residence,  is  situated  in 
the  air,  and  has  Devendra  for  its  king,  although  a god  of 
lower  rank  than  Siva  and  Vishnu.  His  paradise,  not- 
\vithstanding,  is  more  celebrated  tlian  theirs.  Music, 
dancing,  sensual  enjoyment,  and  carnal  voluptuousness 
are  amongst  the  delights  which  it  affords.  There  is  no 
reason,  however,  to  suppose  that  the  other  places  of  bliss 
are  destitute  of  such  enjoyments  ; for  the  presiding  deities 
of  them  all,  according  to  the  Hindu  fables,  were  equally 
celebrated  for  all  excesses  of  sensual  indulgence, ^ while 
they  sojourned  on  this  earth. 


270 


ABODES  OF  HAPPINESS. 


The  paradise  of  Brahma  is  called  Satyalokuy  or  the 
World  of  Truth.  It  is  elevated  fer  higher  than  the  rest, 
and  is  more  pure  than  any.  It  is  watered  by  the  Ganges ; 
a stream  which  never  flowed  out  of  that  sacred  land,  until 
the  fervent  and  rigorous  devotion  of  an  illustrious  peni- 
tent prevailed  to  draw  down  its  hallowed  current  up- 
on earth.  With  such  an  origin,  we  cannot  wonder  at 
the  high  virtues  ascribed  by  all  true  Hindus  to  this 
mighty  river. 

Brahmans,  almost  exclusively,  are  admitted  in  the  Sa- 
tyaloka,  when  they  have  concluded  a life  truly  virtuous 
upon  earth.  But  they  are  not  irrevocably  stationed 
there ; for  neitlier  they,  nor  those  who  have  been  ad- 
mitted into  the  other  seats  of  beatitude,  are  exempt  from 
the  necessity  of  being  again  born  upon  earth,  and  with 
repeated  transmigrations.  This  shews  how  limited  and 
imperfect  their  scheme  of  celestial  happiness  must  be. 
This  renewed  and  protracted  purification  seems  contra- 
dictory to  their  system  ; and  paradise,  witli  them,  forms 
no  security  for  its  possessor. 

But,  at  last,  when  these  repeated  new  births,  joined 
to  the  practice  of  virtue  and  repentance,  have  completely 
purified  the  soul,  and  have  corrected  its  slightest  bias 
towards  terrestrial  objects  ; then,  and  not  till  then,  does 
it  re-unite  with  the  divine  Para-Brahma,  to  that  un- 
bounded spirit,  as  drops  of  water  return  to  the  ocean, 
from  whence  they  were  exhaled.  This  is  the  complete 
and  glorious  beatitude  of  the  Hindus ; to  which  they 
give  the  appellation  of  Mokshaniy  which  signifies  de- 
liverance. 

Idolatry,  the  natural  tendency  of  which  is  to  con’upt 
all  things,  by  absurd  and  ridiculous  fables,  has  never- 
theless  respected  certain  fundamental  truths  which  are 


HUMAN  SACRIFICES. 


271 


engraven  on  the  hearts  of  all  men ; the  knowledge  of  which 
appears  indispensably  necessary  to  the  stability  o.’  all 
civilized  society.  The  people  of  India,  though  im- 
mersed in  the  thick  darkness  of  the  grossest  idolatry, 
have  yet  preserved  the  knowledge  of  a Supreme  Being, 
his  providence,  bounty,  and  justice;  and  of  the  immor- 
tality and  spiritual  nature  of  the  soul.  They  have  ad- 
mitted  the  necessary  existence  of  a future  life,  accom- 
panied with  rewards  and  punishments.  What  are  we 
to  conclude,  then,  from  their  persuasion  respecting  these 
fundamental  articles  of  the  popular  faith?  This,  surely  ; 
that  the  sacred  truths,  which  are  born,  as  it  were,  with 
man,  and  remain  imprinted  on  his  heart,  during  the 
whole  course  of  his  existence,  can  never  be  effaced  from 
the  memory  of  our  species.  The  Atheist  and  Material- 
ist may  resort  to  the  sophisms  of  a false  philosophy,  to 
obliterate  the  memory  of  truths  which  press  them  hard ; 
they  may  exhaust  the  faculties  of  a mind  perverted  by 
the  passions,  and  endeavour  to  interpose  a cloud  to  pre- 
vent their  light,  which  shines  like  the  sun,  from  reach- 
ing the  hearts  of  other  men.  All  their  efforts  shall  be 
ineffectual.  The  vivid  brightness  of  those  eternal  and 
unchangeable  truths  shall  continue  to  penetrate  athwart 
the  thin  vapour,  which  the  unbeliever  endeavours  to 
raise,  for  the  purpose  of  intercepting  their  splendour. 
The  testimony  of  conscience  shall  triumph  over  the  vain 
sophisms  of  a false  philosophy ; and  be  relied  on,  while 
reasonable  men  exist  upon  earth. 

Of  Human  sacrifices  offered  by  the  Hindus. 

The  histor}’^  of  the  world  teaches  us  that  the  different 
nations  by  which  it  is  peopled,  have,  in  ancient  times, 


S72 


HUMAN  SACRIFICES. 


made  the  sacrifice  of  human  victims  a part  of  the  wor- 
ship which  they  rendered  to  their  divinities.  Man,  en- 
vironed on  all  hands  with  evils,  and  in  all  cases  conscious 
of  his  own  guilt,  imagined,  after  the  spirit  of  idolatry 
had  biassed  his  understanding,  that  the  best  means  of 
appeasing  the  gods,  and  of  rendering  them  propitious, 
was  to  offer  to  them  the  noblest  and  most  valuable  vic- 
tims which  the  earth  could  afford ; thinking  it  lawful,  for 
their  gratification,  to  pour  human  blood,  as  well  as  that 
of  beasts,  upon  their  altars. 

I believe  there  are  few  nations,  civilized  or  barbarous, 
in  the  world,  who  may  not  be  justly  reproached  with 
that  horrid  kind  of  sacrifice ; and,  though  some  modem 
authors  have  questioned  the  fact  of  the  Hindus  having, 
in  common  with  other  ancient  nations,  spilt  tlie  blood  of 
their  fellows,  in  the  sanctuaries  of  the  deities  whom  they 
adore,  and  have  sought  to  acquit  that  people  of  so 
abominable  a crime ; yet  it  has  never  appeared  a matter 
of  doubt  to  me.  On  the  contrary^,  I believe  it  is  quite 
certain  that  the  various  nations  of  India  have  immolated 
human  victims  to  their  gods,  both  in  ancient  and  modem 
times. 

Incontestable  evidence  of  the  fact  has  been  given  in 
several  parts  of  this  work.  On  the  subject  of  magic,  we 
related  that,  when  any  very  extraordinary  effect  was  in- 
tended, the  magician  could  not  depend  upon  a certain 
result  without  offering  the  sacrifice  of  a young  girl  to 
the  demons  of  mischief ; and  also  that  w hen  people  in 
authority  come  to  a magician  for  information  on  ant- 
great  event,  this  barbarous  sacrifice  is  generally  the  pre- 
lude to  the  ceremonies.  It  appears,  therefore,  that  the 
Athanmna-veda^  or  that  book  of  the  four  sacred  volumes 


HUMAN  SACRIFICES. 


273 


which  teaches  the  magical  art,  recognises  this  horrible 
ceremon}'. 

In  the  sacrifice  also  of  the  Yajna,  where  the  noblest 
victim  is  required  to  be  oft'ered,  although  it  was  more 
usual  to  take  an  elephant  or  horse,  as  the  most  valuable 
of  animals,  for  the  purpose  ; yet  it  is  not  without  exam- 
ple that  a man  has  been  chosen,  as  a creature  still  more 
noble. 

Indeed,  we  may  easily  convince  ourselves  that  no  na- 
tion can  have  less  repugnance  to  human  sacrifices  than 
the  Hindus,  if  we  examine  the  conduct  which  they  ex- 
hibit at  the  present  time.  In  many  provinces,  the  na- 
tives still  can  trace,  and  actually  point  out  to  the  curious 
traveller,  the  ground  and  situation  where  their  Rajas  sa- 
crificed to  their  idols  the  prisoners  whom  they  had  taken 
in  war.  The  object  of  the  awful  rite  was  to  render  their 
divinities  more  placable,  and  to  obtain  their  favourable 
aid  in  battle.  I have  visited  some  of  those  abominable 
places,  which  are  commonly  in  the  mountains  or  other 
unfrequented  parts ; as  if  those  awful  beings  who  de- 
lighted to  see  their  altars  moistened  with  human  gore, 
and  their  sanctuaries  strewed  with -the  carcasses,  were 
themselves  conscious  of  the  enormity  of  the  crime,  and 
therefore  desired  to  veil  the  horrid  spectacle  from  the 
eyes  of  men.  In  the  secret  places  where  these  detestable 
sacrifices  were  performed  of  old,  a little  temple  of  mean 
appearance  is  generally  found,  and  sometimes  but  a sim- 
ple niche,  in  which  the  idol  is  preserved,  to  obtain  whose 
favour  so  horrid  a price  is  paid.  The  victim  was  im- 
molated by  decapitation,  and  the  head  was  left  exposed 
for  a time  in  the  presence  of  the  idol. 

I have  been  conducted  to  see  several  of  those  sad  char- 
nel dens,  in  various  districts.  One  of  them  is  not  far  from 

VoL.  II.  2 M 


274 


HUMAN  SACRIFICES. 


Seringapatam,  on  the  hill  near  which  the  fort  of  Mysore 
is  built*.  On  the  top  of  that  mountain,  the  pagoda 
may  still  be  observed,  where  the  Rajas  were  accustomed 
to  sacrifice  their  prisoners  of  war,  or  state  delinquents. 

Sometimes  they  were  satisfied  with  mutilating  their 
victims,  by  cutting  off  their  hands,  nose,  and  ears  ; which 
they  offered  up,  fresh  and  bloody,  at  the  shrine  of  the  idol, 
or  hung  them  up,  exposed  on  the  gate  of  the  temple. 

But  I have  also  conversed  with  several  old  men,  who 
have  entered  familiarly  into  the  object  and  circumstances 
of  these  sacrifices,  and  spoke  of  them  to  me  as  events  of 
their  own  days,  and  as  publickly  known. 

It  appears,  indeed,  that  this  practice  of  sacrificing  pri- 
soners taken  in  war,  amongst  the  pagan  Princes,  was  not 
in  opposition  to  our  notions  of  the  law  of  nations,  being 
reciprocal,  and  acknowledged  as  the  legitimate  reprisals 
of  one  sovereign  upon  another.  The  people  look  on, 
without  horror,  or  even  surprize.  They  still  speak  of  it, 
without  emotion,  as  a thing  just  and  regular,  and  as 
being  fitly  appropriate  to  the  state  of  war.'" 

Of  late,  the  intercourse  of  the  Hindus  with  the  Eu- 
ropeans and  Musalmans,  and  the  just  horror  which  these 
invaders  have  expressed  of  such  atrocious  crimes,  have 
nearly  effected  their  total  abolition : nearly,  I say,  because 
I cannot  answer  with  confidence  for  what  may  have 
taken  place,  under  some  petty  native  Princes,  who  have 
preserved  a precarious  independence  up  to  the  present 
day.  Neither  would  I like  to  risk  the  falling  into  their 

* From  the  name  of  this  fort,  which  is  but  of  modern  date,  the 
whole  province  has  been  called  Maisur  or  Mysore,  though  vcry 
improperly.  The  natives  usually  cal!  it  the  Carimtic,  of  which 
it  forms  the  principal  part. 


IIUMAX  SACRIFICES. 


- 275 


bands,  as  an  enemy  or  prisoner  of  war.  What  I have 
heard  of  some  of  the  petty  Mahratta  Princes,  confirms 
my  suspicions  that  human  sacrifices  are  not  yet  wholly 
renounced. 

It  cannot  therefore  be  reasonably  doubted  that  in  India 
men  have  been  oflPered  up  as  holocausts,  both  in  ancient 
and  in  modem  times,  upon  the  altars  of  the  idols,  who 
are  supposed  to  be  gratified  by  seeing  their  shrines  in- 
undated with  human  blood.  Still,  in  many  places,  they 
keep  up  the  remembrance  of  these  horrible  sacrifices  ; 
and,  although  they  are  no  longer  permitted  to  shed  the 
blood  of  their  fellow-creatures,  in  honour  of  the  gods, 
they  have  thought  it  necessary  to  supply  the  deficiency, 
and  in  some  degree,  at  least,  to  satisfy  the  taste  of  several 
of  their  deities  for  this  horrid  sacrifice,  by  forming  a 
human  figure  of  flour-paste,  or  clay,  which  they  carry 
into  the  temples,  and  there  cut  off  its  head  or  mutilate  it, 
in  various  ways,  in  presence  of  the  idols. 

This  species  of  unbloody  sacrifice,  plainly  represent- 
ing the  human  victims  anciently  offered  up  to  the  same 
gods  of  the  country,  is  seen  in  many  places.  In  the 
kingdom  of  Tanjore  there  is  a village  called  Tirushan- 
katam  Kudi,  where  a solemn  festival  is  celebrated  every 
jxar,  at  which  great  multitudes  of  people  assemble ; 
each  votary  bringing  with  him  one  of  those  little  images 
of  dough,  into  the  temple,  dedicated  to  Vishnu,  and 
there  cutting  oft'  the  head  in  honour  of  that  god. 

This  ceremony,  which  is  annually  performed  with 
great  solemnity,  was  instituted  in  commemoration  of  a 
famous  event  which  happened  in  that  village.  T wo  vir- 
tuous persons  lived  there,  Sirutunden  and  his  wife  Fana- 
S^ata-anangUj  whose  faith  and  piety  Vishnu  was  desirous 


276 


HUMAN  SACRIFICES. 


to  prove.  He  appeared  to  them,  accordingly,  in  a hu- 
man form,  and  demanded  no  other  service  of  them  but 
that  of  sacrificing,  with  their  own  hands,  their  only  and 
much-beloved  son  Siralen,  and  serving  up  his  flesh  for 
a repast.  The  parents,  with  heroic  courage,  surmount- 
ing the  sentiments  and  chidings  of  nature,  obeyed  with- 
out hesitation,  and  submitted  to  the  pleasure  of  the  god. 
So  illustrious  an  act  of  devotion  is  held  worthy  of  this 
annual  commemoration,  at  which  the  sacrifice  is  emble- 
matically renewed.  The  same  barbarous  custom  is 
preserved  in  many  parts  of  India  ; and  the  ardour  witl; 
which  the  people  engage  in  it  leaves  room  to  suspect 
that  they  still  regret  the  times  when  they  would  have 
been  at  liberty  to  offer  up  to  their  sanguinary  gods,  the 
reality,  instead  of  the  symbol. 

If  farther  evidence  were  wanting  that  such  sacrifices 
were  actually  in  existence  among,  the  Hindus,  and  that 
they  were,  thought  acceptable  to  the  divinities  whom 
the  people  adore,  we  should  find  it  in  the  Kahka-Pura- 
Tia,  a work  written  under  the  direction  of  Siva.  In 
this  book,  one  of  tiie  most  esteemed  of  any,  w e find  the 
most  minute  detail  of  the  mode,  the  ceremonies,  and 
the  advantage  of  sacrificing  human  and  other  living  vic- 
tims. The  nicest  distinction  is  also  laid  dow  n concern- 
ing the  species  of  animals,  amongst  the  quadrupeds, 

, birds,  and  fishes,  which  might  serve  for  an  offering, 
and  to  which  of  the  gods  those  sacrifices  were  pleasing. 
Of  these  the  chief  were  Bahira,  Yama,  Dharmaraja, 
Kali,  Alarima,  and  several  other  of  the  infernal  and  ma- 
lignant demons ; most  of  w hom  are  the  progeny  or  near 
relations  of  Siva  the  god  of  destruction. 

All  these  are  delighted  with  human  sacrifice,  but, 


HUMAN  SACRiriCES. 


277 


above  all,  Kali^  a female  divinity,  and  the  most  wicked 
of  all.  Such  an  offering  gives  her  a gleam  of  pleasure 
that  endures  a thousand  years ; and  the  sacrifice  of  three 
men  together,  would  prolong  her  ecstacy  for  a thousand 
centuries. 

In  the  abominable  book  from  which  I am  quoting, 
human  sacrifices  are  held  to  be  a right  inherent  in  the 
Princes ; to  whom  they  are  the  source  of  wealth,  the 
cause  of  victory,  and  other  temporal  blessings ; none  of 
which  can  be  enjoyed  by  any  other  man  without  their 
consent. 

The  work  describes,  at  great  length,  the  qualities  which 
the  victim,  whether  human  or  bestial,  must  possess. 

A woman  cannot  be  offered,  nor  a she  animal ; nei- 
ther Brahman  nor  Prince. 

If  it  be  a human  victim  that  is  offered,  he  must  be 
free  from  corporal  defect,  and  unstained  with  great 
crimes.  If  it  be  an  animal,  it  must  have  exceeded  its 
third  year,  and  be  without  blemish  or  disease. 

In  the  same  Purana,  we  find  a description  of  the  va- 
rious instruments,  such  as  the  kind  of  knife  and  axe, 
with  which  the  several  victims  are  to  be  slain.  It  also 
contains  a minute  account  of  the  favourable  and  un- 
lucky omens  to  be  drawn  from  the  sacrifice,  according 
to  the  side  on  which  it  falls,  the  manner  in  which  the 
blood  gushes,  or  the  convulsions  and  cries  which  attend 
its  last  moments. 

The  same  volume  assures  us  that  the  gods  who  take 
delight  in  bloody  sacrifices,  are  not  less  pleased  with  of- 
ferings of  strong  liquors  and  inebriating  drugs,  such  as 
arrack,  toddy,  and  opium. 

But  though  such  bloody  and  murderous  sacrifices  are 
permitted,  and  even  recommended,  to  Princes  and  others 


S78 


HUMAN  SACRIFICES. 


of  high  rank,  as  the  means  of  acquiring  the  protection  of 
the  gods,  and  success  in  their  entei-prises ; they  are 
nevertheless  expressly  prohibited  to  the  Brahmans,  who 
are  not  allowed  even  to  assist  at  them. 


CIVIL  AND  CRIMINAL  JUSTICE. 


379 


CHAP.  VIII. 


Exercise  of  Justice,  Civil  and  Criminal, 

WITHOUT  any  of  the  judicial  forms  invented  by 
the  spirit  of  chicanery  in  Europe ; with  no  advocates, 
solicitors,  or  other  blood-suckers,  now  become  necessa- 
ry adjuncts  of  a court  of  justice  in  Europe;  unen- 
cumbered with  the  endless  proceedings,  the  expence 
of  which  often  exceeds  the  value  of  the  subject  in  dis- 
pute ; the  Hindus  determine  the  greater  part  of  their 
suits  of  law  by  the  arbitration  of  friends  or  of  the  heads 
of  the  cast ; or,  in  cases  of  the  very  highest  importance, 
by  reference  to  the  chiefs  of  the  whole  casts  of  the  dis- 
trict assembled  to  discuss  the  matters  in  controversy. 

In  ordinary  questions,  they  generally  apply  to  the  chief 
of  the  place,  who  takes  upon  himself  the  office  of  justice 
of  the  peace,  and  accommodates  the  matter  between  the 
parties.  When  he  thinks  it  more  fit,  he  sends  them  be- 
fore their  kindred,  or  arbitrators  whom  he  appoints.  He 
generally  follows  this  last  course  when  the  complainants 
are  Brahmans,  because  persons  out  of  their  cast  are  not 
supposed  capable  of  properly  deciding  differences  be- 
tween them. 

When  these  methods  have  been  ineft'ectual  to  recon- 
cile the  parties,  or  when  they  refuse  to  submit  to  the 
decision  of  the  arbitrators,  they  must  apply  to  the  magis- 


280 


CIVIL  AND  CRIMINAL  JUSTICE. 


trates  of  the  district,  who  decide  the  controversy,  without 
any  appeal. 

The  authority  of  the  Hindu  Princes,  as  well  as  that 
of  the  vile  emissaries  whom  they  keep  in  the  several  pro- 
vinces of  their  country^,  for  the  purpose  of  harassing 
and  oppressing  them,  in  their  name,  being  altogether 
despotic,  and  knowing  no  otlicr  rule  but  their  ow’n  arbi- 
trary will ; there  is  nothing  in  India  that  resembles  a 
court  of  justice.  Neither  is  there  a shadow  of  public 
right,  nor  any  code  of  laws  by  which  those  who  admin- 
ister justice  may  be  guided. 

The  civil  power  and  the  judicial  are  generally  united, 
and  exercised  in  each  district  by  the  collector  or  receiv- 
er of  the  imposts.  There  is  one  in  every  district,  and 
he  is  commonly  the  only  magistrate  to  be  found.  His 
powers  are  very  ample,  and  he  is  accountable  to  the 
Prince  only  for  his  actions,  or  to  his  chief  ministers, 
or  governor  of  the  province  in  which  he  resides. 
This  sort  of  "public  magistrates  are  generally  knowm 
under  the  name  of  Havildar  or  Thasildar^  and  the 
places  wdiere  they  hold  their  public  sittings,  under  that 
of  Arumani.  They  are  generally  Brahmans ; and  they 
have  also  a certain  number  of  Brahman  writers  under 
them,  who  act  as  their  assessors  or  advisers,  and  assist 
them  in  forming  a council  for  the  district. 

This  tribunal,  chiefly  intended  for  the  collection  of  the 
taxes,  takes  cognizance  also  of  all  aflairs  civil  and  crimi- 
nal within  its  bounds,  and  determines  upon  all  causes. 
Those  which  are  most  eagerly  taken  up  by  these  tribu- 
nals are  cases  of  debt,  or  where  fines  are  to  be  levied. 
In  the  last  instance,  the  whole  sum  recovered  goes  into 
the  pocket  of  the  judge  ; and  when  it  is  a question  of 
debt  to  be  exacted,  he  withholds  three  fourths  of  the 


CIVIL  AND  CRIMINAL  JUSTICE. 


281 


amount,  as  an  indemnity  to  the  Prince,  or  as  a mark  of 
gratitude  to  himself  for  his  gratuitous  assistance  in 
calling  in  their  money. 

When  the  process  turns  on  ordinary  subjects,  or  when 
nothing  is  to  be  gained  by  taking  cognizance  of  it,  the  dis- 
trict judges,  to  save  themselves  from  trouble  of  that  kind, 
remit  the  matter  to  arbitrators,  whom  they  appoint,  and 
whose  decisions  they  support,  by  enforcing  the  obe- 
dience of  the  parties  concerned. 

To  supply  the  deficiency  of  a code  of  laws,  they  take 
for  their  guides  certain  natural  maxims  of  justice  and 
equity,  known  and  acknowledged  by  all  reasonable  men, 
and  admitted  by  all  civilized  nations.  Besides  the  cus- 
toms and  usages  peculiar  to  each  cast,  which  have  a dif- 
ferent shade  in  each  country,  it  would  be  desirable  that 
the  rules  of  natural  equity  should  be  always  strictly  fol- 
lowed ; but,  as  we  have  had  occasion  more  than  once  to 
remark,  the  arts  of  collusion,  practised  so  successfully 
in  other  countries,  are  unfortunately  still  more  efficacious 
in  India.  Secret  presents,  prejudices,  private  affection 
for  one  of  the  parties,  and  a thousand  other  motives  of 
that  nature,  too  often  dictate  the  awards  of  the  judges, 
and  even  of  the  arbitrators.  With  them,  the  rich  most 
frequently  gain  their  cause ; and  powerful  offenders  gene- 
rally find  means  to  make  the  balance,  in  which  the  Hin- 
dus poise  the  claims  of  justice,  to  incline  in  their  own 
favour. 

Often,  also,  the  parties  may  inspire  an  equal  interest ; 
and  then  he  who  makes  the  loudest  clamour,  or  is  most 
fertile  in  abuse  of  his  adversary,  is  likely  to  gain  his  cause; 
for  in  their  courts,  there  is  much  vociferation,  and  the 
pleaders  spare  no  invective. 

yVlthough  the  Hindus  recognise  no  code  of  public  law, 

^ OL.  II.  2 N 


282 


CIVIL  AND  CRIMINAL  JUSTICE. 


yet,  in  some  of  their  books  very  rational  rules  of  equity 
are  to  be  found,  which  might  form  a veiy  tolerable  foun- 
dation for  a right  administration  of  justice.  Amongst 
these  law  books,  there  is  one  known  by  the  name  of 
Dharma  Sastra  or  Niti  Sastra,  in  which  are  contained 
excellent  rules  of  civil  and  criminal  jurisprudence,  with 
decisions  reported,  which  shew  the  mode  of  their  ap- 
plication. It  is  pity,  that  the  tenour  of  this  w'ork,  like 
that  of  all  other  Hindu  books,  should  be  infected  with 
the  follies  and  superstitions  of  the  country  ; and,  though 
composed  on  a subject  so  grave  and  serious,  should 
nevertheless  be  replete  with  cases  both  absurd  and  mo- 
rally impossible.  Besides,  these  books  are  written  in  a 
learned  tongue,  understood  but  by  a small  number ; and 
when  the  cause  comes  to  be  decided,  they  are  fain  to 
follow  the  principles  and  rules  which  we  have  just  de- 
scribed. 

In  questions  relating  to  inheritance,  debts,  real  property, 
and  so  forth,  the  Hindus  do  not  admit  of  the  rule  of  pre- 
scription ; and  creditors,  and  others,  having  a proper 
claim,  or  their  representatives,  may  prosecute  another 
party,  although  he  and  his  ancestors  may  have  been  pos- 
sessed of  the  property  in  dispute  for  more  than  a century. 
Causes  of  tliis  kind  frequently  arise,  and  bring  distress 
upon  families  and  individuals.  A person  in  quiet  pos- 
session of  lands,  regularly  transmitted  by  his  ancestors, 
or  enjoying  a fortune,  law’fully  acquired  by  the  sweat  of 
his  own  brow%  finds  himself  arrested  and  attacked,  by 
some  person,  who  produces  a bond  for  a large  sum  lent 
to  one  of  his  ancestors,  generations  before,  by  one  of  the 
forefathers  of  the  claimant ; w’ho  probably  adds  to  his 
demand  the  interest  for  a hundred  vears. 

Some  mitigation,  how'ever,  is  occasionally  found  ne- 


CIVIL  AND  CRIMINAL  JUSTICE. 


283 


cessary,  even  in  the  case  of  a debt  indubitably  proved, 
when  it  has  become  antiquated,  and  cannot  be  enforced 
without  creating  distress  and  ruin.  In  such  cases,  the 
arbitrators  take  upon  themselves  to  moderate  the  claim, 
and  settle  the  business  in  an  amicable  way. 

Of  all  the  contracts  entered  into  among  the  Hindus, 
that  of  money  lent  would  appear  the  most  iniquitous  to 
those  who  are  ignorant  of  the  risk  to  which  the  lender 
is  exposed,  and  the  opportunities  which  the  borrower 
has  of  evading  the  claims  of  his  creditor.  The  most 
moderate  interest,  and  that  which  is  taken  by  persons  of 
honesty  and  scrupulous  conscience,  or  what  is  called 
dharma  vadi,  just  interest,  is  the  charge  of  twenty  in  the 
hundred  on  the  principal  sum.  Many  usurers  exact 
fifty,  and  some  even  one  hundred  per  centum.  Yet  the 
usurious  lender  rarely  becomes  rich  by  his  iniquitous 
trade.  The  people  are  generally  without  substance ; 
and  the  borrower  has  rarely  any  thing  to  give  in  mort- 
gage for  the  debt.  Both  principal  and  interest  are  there- 
fore often  lost.  And  if,  by  dint  of  legal  process,  they 
get  a judgment  in  their  favour,  they  are  often  obliged  to 
content  themselves  with  the  bare  sum,  and  to  sacrifice 
the  whole  or  the  greater  part  of  the  interest.  The  credi- 
tor has  still  one  resource  remaining,  that  if  the  descen- 
dants of  his  insolvent  debtor  become  wealthy  his  claim 
on  them  never  abates. 

Creditors  can  have  no  hold  on  the  real  estate  of  their 
debtors,  because  the  Hindus  have  no  property  in  the  soil. 
The  lands  which  they  cultivate  are  the  domain  of  the 
Prince,  who  is  the  sole  proprietor.  He  can  resume  them 
at  his  pleasure,  and  give  them  to  another  to  cultivate. 
Even  the  huts  in  which  they  live,  built  of  mud,  and 
covered  with  thatch,  are  not  their  own.  All  belongs  to 


284 


CIVIL  AND  CRIMINAL  JUSTICE. 


the  Prince  ; and  if  a man,  for  any  reason  whatever, 
quits  his  habitation  in  the  village,  he  can  by  no  means 
dispose  of  it  to  another,  although  it  were  constructed  by 
his  own  hands.  The  only  property  they  possess  is 
their  few  cows  and  buffaloes ; and  upon  these  no  credi- 
tor is  allowed  to  lay  his  hands ; because,  if  deprived  of 
his  cattle,  he  would  be  unable  to  cultivate  the  land  ; 
whence  an  injury  would  accrue  to  the  Prince. 

When  an  action  is  necessary  to  be  brought  against  any 
one  ; instead  of  sending  a writ  by  the  hands  of  an  offi- 
cer, the  arrest  is  made  by  abj  uring  the  party  in  the  name 
of  the  Prince,  or  of  the  governor  of  the  province,  or  any 
other  person  high  in  authority.  The  instant  the  com- 
plainant accosts  his  adversary,  “ I arrest  thee,  in  the  name 
of”  such  a one ; the  latter  must  lay  aside  all  other  busi- 
ness, till  he  has  answered  to  the  charges  preferred  against 
him,  and  until  both  parties  are  agreed  on  terms  for  set- 
tling the  matter  in  dispute. 

In  all  cases,  the  evidence  is  brought  forward  by  wit- 
nesses upon  oath.  There  are  several  ways  of  adminis- 
tering this  ceremony ; but  the  most  usual  is  for  the 
person  examined  to  lay  his  hand  on  the  head  of  one 
of  the  idols,  calling  it  to  witness  the  veracity  of  his  tes- 
timony. 

There  is  no  country,  however,  on  earth,  in  which  the 
sanction  of  an  oath  is  less  respected,  and  particularly 
among  the  Brahmans.  That  high  cast  is  not  ashamed  to 
encourage  falsehood,  and  even  perjury,  under  certain 
circumstances,  and  to  justify  them  openly  ; as  vices  no 
doubt,  when  used  for  ordinary  purposes,  but  as  virtuous 
in  the  highest  degree,  when  employed  for  the  advantage 
of  the  cast. 

The  small  regard, the  Hindus  have  for  an  oath  makes 


CIVIL  AND  CRIMINAL  JUSTICE. 


285 


tliem  seek,  in  difficult  cases,  a variety  of  tests  and  or- 
deals, by  which  they  affect  to  try  if  a suspected  person 
is  really  innocent  or  guilty.  They  admit  nine  or  ten 
sorts  of  the  ordeal ; the  most  of  which  are  the  same  as 
those  anciently  used  in  Europe,  and  elsewhere,  under 
similar  circumstances.  Amongst  the  Hindus,  the  most 
frequent  appeal  is  to  fire  ; by  compelling  the  suspected 
persons  to  walk  bare-footed  over  burning  coals,  or  to  hold 
a bar  of  red  hot  iron  a considerable  while  in  their  hands. 
Sometimes  it  was  enjoined  them  to  plunge  their  hands 
for  a time  in  boiling  oil.  If  the  party  under  trial  goes 
through  the  experiment  of  the  fire,  without  wincing,  or 
receiving  hurt,  he  is  declared  innocent  of  the  crime  im- 
puted to  him ; but  if  he  receives  injury  from  the  test, 
he  is  held  to  be  convicted  on  clear  evidence,  and  re- 
ceives the  punishment  applicable  to  the  crime  of  v hich 
he  has  thus  been  found  guilty. 

Another  sort  of  ordeal  is  often  resorted  to,  which  con- 
sists  in  shutting  up  a venomous  snake  in  a vessel  or  bas- 
ket, inclosing  with  it  a bit  of  coin,  or  a trinket.  The 
suspected  person  is  brought  forward,  and  blindfolded  by 
tying  a handkerchief  over  his  eyes ; and  is  then  directed 
to  put  his  hand  into  the  vessel,  or  basket,  where  the  ser- 
pent is  imprisoned,  and  to  grope  for  the  bit  of  money, 
and  take  it  out.  If  the  serpent  permits  him  to  do  so 
with  impunity,  he  is  declared  innocent ; but  if  he  is 
stung,  there  is  no  longer  any  doubt  of  his  guilt. 

In  some  countries  and  casts,  the  ordeJ  consists  in 
forcing  the  accused  to  swallow  water,  cup  after  cup,  un- 
til it  discharges  itself  at  mouth  and  nose. 

Persons  who  are  really  guilty  of  a secret  crime,  when 
called  upon  to  exculpate  themselves,  rarely  abide  the  ter- 
rible test  of  the  ordeal ; but  avoid  it  bv  confession.  So 


286 


CIVIL  AXD  CRIMINAL  JUSTICE. 


far  it  is  well.  But  a ‘^erious  evil  often  arises  out  of  the 
cruel  and  deceitful  proof ; for  those  who  are  really  inno- 
cent, being  conscious  of  their  innocence,  boldly  rely  on 
the  result  of  the  ordeal  ; and,  in  their  honest  confidence, 
are  betrayed  to  infamy  and  ruin. 

The  ordeal  is  not  confined  to  magistrates  and  other 
public  officers,  for  procuring  evidence  in  doubtful  cases  ; 
but  is  universally  employed  by  individuals  through  all 
the  country,  ivhen  similar  evidence  is  sought  with  re- 
gard to  the  members  of  a family.  A jealous  husband 
also  frequently  resorts  to  the  ordeal  of  fire  or  boiling  oil, 
to  settle  his  doubts  of  the  fidelity  of  his  spouse.  The 
father  of  a family,  who  has  been  robbed,  resorts  to  the 
same  mode  of  trying  his  children  and  servants,  to  detect 
the  perpetrator  of  the  crime. 

This  barbarous  custom  appears  to  be  of  old  standing 
among  the  Hindus ; and  it  cannot  be  doubted  that  it 
must  have  originated  from  the  little  regard  they  have 
in  all  times  shewn  for  the  sanctity  of  an  oath,  and  their 
total  indifference  respecting  the  crime  of  perjury. 

The  administration  of  criminal  justice  among  the 
Hindus  differs  in  many  respects  from  that  of  the  civil ; 
and  the  proceedings  are  wholly  different. 

In  certain  crimes,  such  as  that  of  adultery,  some  casts 
inflict  the  punishment  of  death  upon  the  adulteress.  But, 
in  such  cases,  it  is  neither  the  relations  nor  the  heads  of 
the  tribes  that  preside  at  the  execution  of  the  sentence. 
The  husband  alone  has  that  authority. 

But  this  extreme  punishment,  for  such  an  offence,  is 
not  permitted  but  in  countries  under  the  native  govern- 
ors. In  the  provinces  under  the  Muhammadan  yoke,  a 
pecuniary  punishment  is  always  preferred. 

Young  women  or  widows,  not  belonging  to  the  class 
of  prostitutes,  who  are  convicted  of  leading  an  abandon- 


CIVIL  AND  CRIMINAL  JUSTICE. 


287 


eel  life,  especially  if  pregnancy  ensues,  are  condemned 
to  pay  a fine  far  beyond  their  ability ; and  the  seducer  is 
still  more  severely  mulcted.  And,  if  tlieir  own  means 
are  not  sufficient,  their  relations  must  come  forward  to 
their  assistance. 

Any  striking  violation  of  the  usages  of  the  cast  are 
punished  in  the  same  manner.  The  money  arising  from 
the  fines  is  collected  by  the  chief  administrators  of  the 
district ; and,  alter  payment,  the  culprit  is  generally 
obliged  to  give  an  entertainment  to  all  the  heads  of  his 
cast ; which  brings  about  a perfect  reconciliation. 

In  each  canton  there  is  a Farmer  of  Offences : that  is, 
a person  who  pays  to  the  government  a fixed  sum  of 
money,  in  lieu  of  the  whole  of  the  ordinary  transgres- 
sions that  shall  take  place  within  the  district,  in  the 
course  of  the  following  year.  The  profit  and  the  loss 
being  wholly  on  his  own  account,  he  takes  good  care 
to  let  no  misdemeanor  go  free. 

In  regard  to  crimes  against  the  peace  of  the  citizens 
and  public  order,  such  as  robberies,  homicide,  and  the 
like ; they  fall  under  the  cognizance  of  the  governors 
of  the  provinces.  Thieves  are  commonly  let  go,  upon 
restoring  what  they  have  stolen,  and  more  particularly  if 
they  are  in  good  circumstances.  The  owner  gets  back 
a small  share  of  his  own  property,  and  the  larger  portion 
falls  to  the  persons  in  authority,  in  consideration  of  their 
trouble. 

But  the  highwaymen  are  often  punished,  by  cutting 
off  a hand,  or  their  nose  and  ears.  Sometimes,  they  are 
put  in  irons,  and  eondemned  to  the  public  works. 

There  are  scarcely  any  but  state  criminals,  or  traitors 
to  their  king  and  country,  who  are  eapitalh’  punished. 
It  is  but  seldom  that  death  is  inflicted  on  homicides  ; 
especially  if  they  are  rich  and  able  to  make  presents  to 


288 


CIVIL  AND  CRIMINAL  JUSTICE. 


the  governor  of  the  province,  who  is  never  at  a loss  for 
a pretence  to  palliate  or  excuse  tlie  crime.  When  com- 
mitted by  a person  of  no  consideration,  it  is  generally 
thought  sufficient  to  strip  him  of  all  he  has,  and  to  banish 
him,  with  his  family,  out  of  the  province. 

It  is  thus  that  real  crimes  are  sometimes  encourasred 

o 

amongst  the  Hindus  ; while  capital  punishment  is  reserv- 
ed for  imaginary  guilt.  I well  remember  an  unhappy 
Pariah,  some  years  ago,  who  resided  in  the  Tanjore  while 
it  was  under  its  native  Princes,  being  condemned  to 
death  for  having  killed  a bull  that  had  been  devoted  to  a 
Pagoda  of  Siva,  and  was  accustomed  to  make  terrible 
ravages  in  the  rice  fields  in  the  neighbourhood. 

Shooting,  beheading,  and  hanging,  are  the  ordinary 
modes  of  carrying  the  sentence  of  death  into  execution. 
Banishment  from  the  country,  after  confiscation  of  their 
property ; the  Chabuk^  or  application  of  whips  or  rods ; 
rolling  the  body  over  flints  or  pebbles  become  hot  by 
the  influence  of  the  sun  ; a large  stone  set  upon  the 
head  or  shoulders  for  many  hours  together  : piqueting, 
Muth  the  whole  weight  resting  on  one  foot  upon  a sharp 
point.  Sometimes  the  feet  and  hands  are  confined  with 
bolts  which  are  screwed  till  the  bones  are  nearly  disloca- 
ted, and  sometimes  needles  are  thrust  between  their  nails 
and  flesh.  The  acrid  and  corrosive  juice  of  pepper  is 
likewise  poured  into  their  eyes  and  nostrils  ; or  they  are 
compelled  to  lie  down  for  several  hours  together  in  the 
burning  heat  of  the  sun,  with  their  heads  and  bodies  ex- 
posed bare  to  its  intensity. 

It  is  not,  however,  so  much  against  thieves  and  mur- 
derers tliat  they  employ  these  tortures,  as  against  public 
functionaries,  who  have  committed  malversations  and 
embezzlement  with  regard  to  the  public  monies ; or 
those  who  are  possessed  of  w'ealth,  tvhich  they  desire  to 


CIVIL  AND  CKIMINAL  JUSTICE. 


389 


lay  hold  of.  For,  as  we  have  already  mentioned,  no 
man  in  India  can  be  called  the  master  of  his  own  wealth, 
however  hnvfully  acquired.  As  soon  as  the  Princes, 
whether  Musalman  or  Pagan,  but  particularly  the  for- 
mer, suspect  that  one  of  their  subjects  has  acquired 
riches  sufficient  to  tempt  their  cupidity,  they  have  him 
immediately  taken  up  and  sent  to  prison.  If  this  first 
step  is  not  sufficient  to  extort  his  whole  property  for  the 
public  treasury,  the  tortures  we  have  mentioned  are 
then  employed.  The  Muhammadans  do  not  spare  the 
Brahmans  themselves,  who  have  employments  under 
them  ; and,  it  must  be  owned,  that  they  partly  deserve 
this  cruel  treatment,  for  they  manifest  a character  more 
stern  and  unmerciful  than  that  even  of  the  Moors,  in 
exacting,  for  their  own  use,  the  money  of  their  poor  la- 
bourers. 

When  imprisonment  or  the  rack  has  extorted  the  sum 
that  was  expected  from  their  victim,  they  make  him  a 
present,  in  return,  of  a turban  or  piece  of  cloth  ; or  add 
insult  to  injury,  by  making  all  sorts  of  apologies  for  the 
injustice  he  has  suffered.  They  are,  forsooth,  very  sor- 
ry that  he  allowed  matters  to  go  so  far  ; which  he  cer- 
tainly might  have  prevented,  had  he  listened  to  their 
reasonable  proposals  at  the  outset.  They  fail  not  to 
conclude  w ith  promises  of  helping  him  to  repair  the 
breach  made  in  his  fortune,  and  assuring  him  that  they 
w’ill  never  molest  him  any  more,  how’ever  rich  he  may 
become.  But  all  Hindus  too  well  know  the  character  of 
the  tyrants,  under  whose  iron  oke  they  groan,  to  be 
misled  in  such  cases  by  their  hi  pocritical  professions. 

None  of  the  punishments  we  have  mentioned,  not 
even  that  of  death,  brings  any  stain  of  infamy  whatever 
on  the  person  so  punished  ; far  less  upon  his  family. 

VoL.  II.  2 


290 


HINDU  FABLES. 


CHAP.  IX. 


Of  the  Hindu  Fables. 

THE  particular  taste  of  the  Hindus  for  poetry  and 
fiction  has  given  rise  to  an  incredible  number  of  Fabu- 
lous Stories  which  are  current  among  them.  In  their 
books  we  often  meet  with  apologues  of  an  instructive 
nature  and  well  adapted  to  the  subject  in  hand ; and 
they  are  much  accustomed  to  relate  similar  stories  in 
conversation.  Some  of  these  popular  tales  are  well 
imagined  and  contain  a good  moral.  Out  of  a great 
number  of  this  sort  I have  selected  the  following,  whieh 
is  very  generally  known,  and  which  I have  seen  inserted 
in  many  of  their  books  ; and  I have  likewise  heard  it  re- 
lated in  familiar  conversation  by  persons  of  good  under- 
standing among  them. 

The  Tale. 

“ A Traveller,  having  missed  his  way,  was  overtaken 
“ by  darkness  in  the  midst  of  a thick  forest.  Being 
“ apprehensive  that  such  a wood  must  naturalfv  be  the 
“ receptacle  of  wild  beasts,  he  determined  to  keep  out 
“ of  their  way  by  mounting  into  a tree.  He  therefore 
“ chose  the  thickest  he  could  find,  and  having  climbed 
“ up,  he  fell  fast  asleep,  and  so  continued  until  theligh’t 
“ of  the  morning  awoke  him,  and  admonished  him  that 
“ it  was  time  to  continue  his  journey.  In  preparing  to 
“ descend,  he  cast  fiis  eyes  downtvards,  and  beheld,  at 


HINDU  FABLES. 


291 


“ the  foot  of  tree,  a huge  tiger  sitting  on  his  rump,  and 
“ eagerly  on  the  watch,  as  if  impatient  for  the  appear- 
“ ance  of  some  prey,  which  he  was  ready  to  tear  in  pieces 
“ and  devour.  Struck  with  terror  at  the  sight  of  the 
“ monster,  the  traveller  continued  for  a long  while  im- 
“ moveably  fixed  to  the  spot  where  he  sat.  At  length, 
“ recovering  himself  a little,  and  looking  all  around  him, 
“ he  observed  that  the  tree  on  which  he  was,  had  many 
“ others  contiguous  to  it,  with  their  branches  so  inter- 
“ mixed,  that  he  could  gradually  pass  from  one  to  ano- 
“ ther,  until  at  last  he  might  get  out  of  the  reach  of  dan- 
“ ger.  He  was  on  the  point  of  putting  his  design  in 
“ execution,  when,  raising  his  eyes,  he  saw  a monstrous 
“ serpent,  suspended  by  the  tail  to  the  branch  imme- 
“ diately  over  him,  and  its  head  nearly  reaching  his  own. 
“ The  monster  appeared,  indeed,  to  be  asleep  in  that 
“ posture ; but  the  slightest  motion  might  wake  it  and 
“ expose  him  to  its  fury.  At  the  sight  of  the  extreme 
“ danger  which  environed  him  on  all  sides;  a frightful 
“ serpent  above,  and  a devouring  tiger  beneath,  the  tra- 
“ veller  lost  all  courage : and  being  unable,  from  fear,  to 
“ support  himself  longer  on  his  legs,  he  was  on  the  point 
“ of  falling  into  the  jaws  of  the  tiger,  who  stood  ready 
“ gaping  to  receive  him.  In  awful  consternation,  he  re- 
“ mained  motionless ; having  nothing  before  him  but 
“ the  image  of  death,  and  believing  every  moment  to  be 
“ his  last.  He  had  yielded  to  despair  ; when,  once  more 
“ raising  his  head,  he  saw  a honey-comb  upon  the  top  of 
“ the  highest  branches  of  the  tree.  The  comb  distilled 
“ its  sweets,  drop  by  drop,  close  by  the  side  of  the  tra- 
“ veller.  He  stretched  forward  his  head,  and  put  out 
“ his  tongue,  to  catch  the  honey  as  it  fell ; and,  in  the 
“ delicious  enjoyment,  thought  no  more  of  the  awful 
“ dangers  w'hich  environed  him.” 


29S 


HINDU  FABLES. 


Besides  detached  fables,  which  are  quoted  ia  books, 
and  often  brought  forward  in  conversation,  the  Hindus 
have  a regular  systematical  collection  of  them  called 
Pancha-tantra,  which  is  circulated  in  every  district,  and 
translated  into  all  languages.  They  are  very  old,  and 
worthy  of  deep  attention.  I understand  they  ha\  e been 
translated  into  several  European  languages ; and  there- 
fore it  would  be  superfluous  to  enter  into  a more  mi- 
nute account  of  them  here.  What  I have  seen  in  some 
European  books  are  indeed  but  meagre  extracts ; but,  as 
they  may  be  better  known  than  I am  aware  of,  I shall  add 
but  a few  words  on  the  subject. 

In  the  extracts  I have  alluded  to,  they  represent  the 
author  to  have  been  a Brahman  Gymnosophist  or  Philo- 
sopher, called  Filpay  or  Bidpay.  He  is  supposed  to 
have  been  governor  of  a province  of  India,  and  counsel- 
lor of  the  King  of  Dabshelim.  In  the  manuscripts, 
which  1 have  read  in  the  original,  the  name  of  the  author 
and  of  the  Prince  to  whom  they  were  inscribed,  difltr  so 
materially  from  the  European  extract,  that  I shall  be  ex- 
cused for  giving  some  account,  at  least  of  the  introduc- 
tion to  the  Pancha-tantra. 

In  the  city  of  Fatal putra,  King  Sudarsana  reigned. 
He  had  ti  ree  adult  sons,  who  seemed  to  vie  with  each 
other  in  coarseness  of  disposition  and  manners.  The 
good  Prince,  in  great  affliction,  at  length  communicated 
the  subject  of  his  grief  to  his  council.  The  Brahman 
Somajanma,  one  of  the  number,  offered  his  services  to 
the  King,  being  willing  to  undertake  the  reformation  of 
the  three  Princes,  by  correcting  the  errors  of  their  form- 
er education.  The  King  accepted  his  offer  with  joy, 
and  put  his  sons  under  his  care.  The  Brahman,  with 
great  patience  and  toil,  succeeded  at  length  in  his  enter- 


HINDU  FABLES. 


293 


prize,  and  subdued  the  dispositions,  habits,  and  morals 
of  his  disciples,  by  frequently  inculcating  five  principal 
fables,  each  embracing  a great  number  of  subordinate 
ones. 

These  fables  compose  the  Pancha-tantra,  or  five  points 
of  industry.  They  are  five  little  romances,  which  are 
entitled  “ instructive,”  although  their  morality  be  not 
very  sound,  sometimes  conducting  to  what  is  evil,  rather 
than  teaching  the  means  of  avoiding  it. 

The  first  story  explains  how  dextrous  knaves  contrive 
to  sow  divisions  between  the  best  friends.  The  second 
teaches  the  advantage  of  true  friends,  and  how  they  should 
be  selected.  The  third  explains  how  one  is  to  destroy 
his  adversary  by  artifice  when  he  cannot  succeed  by 
force.  I'he  fourth  shews  how  a man  loses  his  property 
by  misconduct ; and  the  last  exhibits  the  bad  effects  of 
thoughtlessness  and  precipitate  decision. 

The  first  fable  appears  to  teach  false  morality,  in 
shewing  how  a breach  of  the  most  intimate  friendship 
may  be  effected,  and  how  a faithful  minister  may  be 
ruined  in  the  good  opinion  of  his  Prince ; unless  the  in- 
tention of  the  Brahman,  in  instructing  his  pupils  how 
the  fox  undermined  the  faithful  bull  in  the  favour  of  the 
lion,  was  not  rather  to  caution  them  against  the  syco- 
phants that  haunt  the  palaces  of  Kings,  and  by  false  in- 
sinuations carry  poison  to  the  royal  ear,  and  ruin  the 
credit  of  the  most  meritorious  servants.  The  following 
is  a short  abstract  of  this  fable,  which  I think  superior 
to  the  rest. 

A Bull,  who  had  been  left  by  its  owner  in  the  midst 
of  a forest,  became  at  first  the  friend,  and  afterwards  the 
confidant,  of  the  Lion,  who  ruled  there.  A Fox,  who 
had  till  then  enjoyed  the  entire  confidence  of  the  king  of 


HINDU  FABLES). 


soo- 
the woods,  had  introduced  the  Bull,  and  recommended 
him  to  the  Lion,  verj*  much  against  the  opinion  and  ad- 
vice  of  another  aged  Fox,  his  friend,  who  endeavoured, 
by  many  apologues,  to  dissuade  him  from  so  dangerous 
a step.  These  were  answered,  by  relating  other  fables ; 
and  the  advice  was  rejected.  It  turned  out,  however, 
that  the  old  Fox  was  right.  The  upstart  Bull  conduct- 
ed himself  with  so  much  gentleness,  candour  and  good 
faith,  that  he  soon  acquired  the  unbounded  confidence  of 
the  Lion,  became  his  first  minister,  and,  without  arti- 
fice, supplanted  the  Fox  that  introduced  him.  Thus 
degraded,  and  neglected  by  his  sovereign,  after  having 
so  long  directed  his  councils,  the  Fox  now  strove  to  un- 
do his  own  work,  and  to  pull  down  the  minister  whom 
he  had  elevated  to  that  dignity.  For  this  purpose,  he 
employed  every  art  and  all  sorts  of  duplicity,  and  man- 
aged so  well,  by  innumerable  fables  which  he  invented 
and  recited  to  the  Lion,  every  day,  that  a deep  distrust 
of  the  faithful  animal  was  engendered  in  his  royal  mind ; 
and  being  led  to  suspect,  at  last,  that  the  Bull  was  about 
to  dethrone  him  and  usurp  the  dominion  of  the  forest, 
he  fell  upon  him  and  tore  him  in  pieces. 

The  author  of  the  Pancha-tantra  has  taken  occasion  to 
introduce  into  his  work  a great  number  of  fables,  in 
which  animals  are  the  speakers.  They  are  very  much 
the  same  with  those  of  Esop,  though  far  more  prolix. 
They  are  so  constructed,  that  one  fable,  before  it  is  fin- 
islied,  gives  rise  to  another,  from  one  of  the  attending 
beasts,  and  so  on  to  a third.  There  is  some  ingenuity  in 
this  method  ;’but  by  thus  involving  one  tale  within  ano- 
ther, we  are  in  danger  of  losing  sight  of  that  which  was 
first-commenced.  The  author  returns  to  it,  no  doubt; 


HINDU  FABLES. 


295 


but  a reader  of  fable  does  not  willingly  submit  to  the 
fatigue  and  trouble  of  so  intricate  an  arrangement. 

In  the  last  of  the  four  fables  that  follow,  the  dialogue 
is  not  confined  to  beasts.  The  principal  subject  of  this 
fable  is  a tame  Stork,  which  a Brahman  had  carefully 
reared  in  his  house.  Seeing  it  one  day  coming  out  all 
bloody  from  the  apartment  where  his  infant  child  slept, 
he  imagined  it  to  be  the  blood  of  the  child  who  had 
been  devoured  by  the  Stork.  Struck  with  horror  at  the 
thought,  in  a moment  of  rage,  he  slew  the  fowl.  But 
what  was  his  regret  and  despair,  when  he  saw  the  infant 
in  tranquil  slumber,  and  an  enormous  serpent  stretched 
out  dead  by  the  side  of  the  cradle,  and  immersed  in  its 
own  blood  ? At  once  he  perceived  that  the  faithful  Stork 
had  saved  the  life  of  the  babe,  by  flying  upon  the  ser- 
pent when  in  the  act  of  stifling  it. 

It  is  impossible  to  determine  the  age  of  these  fables, 
iTO  authentic  document  of  their  era  being  now  extant. 
The  Hindus  rank  them  with  their  oldest  productions ; 
and  the  estimation  in  which  they  are  held  through  all 
India,  is  a proof  of  their  antiquity.  They  are  at  least  as 
old  as  those  of  Esop ; who  probably  derived  his  taste 
from  this  source,  as  in  many  passages  of  his  writings 
there  is  a strong  resemblance  to  the  Pancha-tantra. 

But  to  take  the  question  in  another  light : could  the 
Brahman  Somajanma  have  had  any  knowledge  of  the 
stories  of  the  Grecian  fabulists,  so  as  to  have  drawn  his 
ideas  from  them  ? This  will  appear  rather  improbable, 
when  we  consider  the  contempt  which  the  Brahmans 
have,  in  all  ages,  entertained  for  literary  productions  of 
which  they  were  not  themselves  the  inventors ; and  the 
impossibility  of  their  adopting  them.  W e also  know 
that  ancient  sages  sometimes  travelled  from  Europe  into 


296 


HINDU  FABLES. 


India,  to  receive  lessons  of  wisdom  from  its  piiiloso- 
phers  and  Brahmans.  Some  Greek  philosophers  under- 
took this  journey,  long  before  the  birth  of  Esop ; and 
at  a time  when  their  country  passed  for  the  most  cul- 
tivated, wisest,  and  best  regulated  country  in  the  uni- 
verse. 

It  is  uncertain  whether  these  fables  were  originally 
composed  in  verse  or  prose.  They  were  most  probably 
in  verse,  as  that  was  the  most  ancient  mode  of  composi- 
tion in  India.  It  is  certain  at  least  that  they  have  them 
in  Sanscrit  verse.  Thence  they  may  have  been  translat- 
ed into  prose,  for  the  convenience  of  those  to  whom  the 
poetic  language  was  not  familiar.  They  have  passed,  in 
this  way,  into  the  Tamul,  Canara,  and  Telinga  languages. 
The  style,  in  prose,  as  far  I have  seen,  is  extremely  or- 
namented, and  of  a poetic  strain  ; which  would  naturally 
be  derived  from  the  original  poetry. 

The  five  principal  fables,  together,  form  a considera- 
ble volume,  on  account  of  the  great  number  of  interlocu- 
tory tales  that  are  interwoven  with  them.  If  closely 
translated,  they  would  compose  two  duodecimo  vol- 
umes, pf  three  or  four  hundred  pages  each. 

It  is  not  surprising,  that  such  a work  should  have  an 
extensive  circulation  among  a people  like  the  Hindus, 
prone  to  fiction  and  the  marvellous.  This  natural  dis- 
position lays  them  open  to  the  craft  of  innumerable  ad- 
venturers, who  make  it  their  profession  to  ramble  over 
the  hole  land,  with  fables  and  stories  utterly  devoid  of 


reason  or  sense. 


HINDU  TALES. 


397 


CHAP.  X. 

Hindu  Tales. 

THE  subject  of  this  chapter  will  perhaps  appear  to 
some  readers  unworthy  of  any  attention.  But  there  are 
also  many  to  whom  nothing  is  without  interest  that  be- 
longs to  tlie  manners  and  dispositions  of  an  ancient  peo- 
ple ; and  for  their  sake  I will  transgress  a little  on  this 
subject. 

Among  the  tales  which  are  current  in  the  country, 
some  are  ^vritten  and  known  to  many  ; while  others  are 
local,  and  can  be  considered  only  as  old  women’s  stories, 
or  the  traditions  of  the  district.  Both  are  equally  devoid 
of  sense,  and  fit  onlv  to  amuse  children. 

Of  the  written  tales  which  I have  seen,  the  three  fol- 
lowing may  be  taken  as  a specimen,  fit  to  amuse  an  idle 
reader,  and  at  the  same  time,  as  characteristical  of  the 
general  taste  that  pervades  them  ail. 

Tale  of  the  Four  Deaf  Men. 

A deaf  shepherd  was,  one  day,  tending  his  fiock,  near 
his  own  village ; and  though  it  was  almost  noon,  his  wife 
had  not  yet  brought  him  his  breakfast.  He  was  afraid 
to  leave  his  sheep,  to  go  in  quest  of  it,  lest  some  acci- 
dent should  befal  them.  But  his  hunger  could  not  be 
appeased  ; and  upon  looking  round,  he  spied  a Talai- 
yari,  or  village  hind,  who  had  come  to  cut  grass  for  his 
cow  near  a neighbouring  spring.  He  went  to  call  him, 

VoL.  II.  2 P 


298 


HINDU  TALES. 


though  very  reluctantly,  because  he  knew  that,  though 
those  servants  of  the  village  are  set  as  watchmen  to  pre- 
vent theft,  yet  they  are  great  thieves  themselves.  He 
hailed  him,  however,  and  requested  him  just  to  give  an 
eve  to  his  flock  for  the  short  time  he  should  be  absent, 
and  that  he  would  not  forget  him  when  he  returned  from 
breakfast. 

But  the  man  w^as  as  deaf  as  himself ; and,  mistaking 
his  intentions,  he  angrily  asked  the  shepherd  : “ What 
“ right  have  you  to  take  this  grass,  which  I have  had 
“ the  trouble  to  cut  ? Is  my  cow  to  starve,  that  your 
“ sheep  may  fatten  ? Go  about  thy  business,  and  let  me 
“alone!”  The  deaf  shepherd  observed  the  repulsive 
gesture  of  the  hind,  which  he  took  for  a signal  of  ac- 
quiescence in  his  request,  and  therefore  briskly  run  to- 
wards the  village,  fully  determined  to  give  his  wife  a 
good  lesson  for  her  negleet.  But,  when  he  approached 
his  house,  he  saw’  her  before  the  door,  rolling  in  the 
pains  of  a violent  colic,  brought  on  by  eating  over  night 
too  great  a quantity  of  raw  green  pease.  Her  sad  con- 
dition, and  the  necessity  he  w'as  under  to  provide  break- 
fast for  himself,  detained  the  shepherd  longer  tlian  he 
wished ; w hile  the  small  confidence  he  had  in  the  per- 
son with  whom  he  left  his  sheep,  accelerated  his  return 
to  the  utmost. 

O verjoyed  to  see  his  flock  peaceably  feeding  near  the 
spot  where  he  left  them,  he  counted  them  over ; and, 
finding  that  there  was  not  a single  sheep  missing  : “ he 
“ is  an  honest  fellow,”  quoth  he,  “this  Talaiyari ; the 
“ ven'  jewel  of  his  race  ! I promised  him  a reward,  and 
“ he  shall  have  it.”  There  was  a lame  beast  in  the  flock, 
well  enough  in  other  respects,  w hich  he  hoisted  on  his 
shoulders,  and  carried  to  the  place  w’here  the  hind  was. 


HINDU  TALES. 


299 


and  courteously  offered  him  the  mutton,  saying,  “ you 
“ have  taken  great  care  of  my  sheep  during  my  absence. 

Take  this  one  for  your  trouble.” 

“ I !”  says  the  deaf  hind,  “ I break  your  sheep’s  leg  I 
“ I’ll  be  hanged  if  I went  near  your  flock  since  you  have 
“ been  gone,  or  stirred  from  the  place  where  I now  am.” 
“ Yes,”  says  the  shepherd,  “ it  is  good  and  fat  mutton, 
“ and  will  be  a treat  to  you  and  your  family  or  friends.” 
“ Have  I not  told  thee,”  replied  the  Talaiyari  in  a rage, 
“ that  I never  went  near  thy  sheep  ; and  yet  thou  wilt 
“ accuse  me  of  breaking  that  one’s  leg.  Get  about  thy 
“ business,  or  I will  give  thee  a good  beating  !”  And, 
by  his  gestures,  he  seemed  determined  to  put  his  threats 
in  execution.  The  astonished  shepherd  got  into  a pas- 
sion also,  and  assumed  a posture  of  defiance.  They 
were  just  proceeding  to  blows,  when  a man  on  horse- 
back came  up.  To  him  they  both  appealed,  to  decide 
the  dispute  between  them ; and  the  shepherd,  laying 
hold  of  the  bridle,  requested  the  horseman  to  light,  just 
for  a moment,  and  to  settle  the  difference  between  him 
and  the  beggarly  Talaiyari.  “ I have  offered  him  a present 
of  a sheep,”  says  he,  “ because  I thought  he  had  done 
me  a service;  and,  in  requital,  he  will  knock  me  down.” 
The  villager  was  at  the  same  time  preferring  his  com- 
plaint, that  the  shepherd  would  accuse  him  of  breaking 
the  leg  of  his  sheep,  when  he  had  never  been  near  his 
flock. 

The  horseman,  to  whom  they  both  appealed,  happen- 
ed to  be  as  deaf  as  they  ; and  did  not  understand  a word 
that  either  of  them  said.  But,  seeing  them  both  ad- 
dressing him  with  vehemence,  he  made  a sign  to  them 
to  listen  to  him,  and  then  frankly  told  them  that  he 
confessed  the  horse  he  rode  was  not  his  own.  “ It  was 


300 


HINDU  TALES. 


“ a stray  that  I found  on  the  road,’’  quoth  he,  “ and  Ix:- 
“ ing  at  a loss,  I mounted  him  for  the  sake  of  expedition. 
“ If  he  be  your’s,  take  him.  If  not,  pray  let  me  pro- 
“ ceed,  as  I am  really  in  great  haste.” 

The  shepherd  and  the  village  hind,  each  imagining 
that  tl',e  hoiseman  had  decided  in  favour  of  the  other, 
became  more  violent  tkin  ever ; both  cursing  him,  whom 
they  had  taken  for  their  judge,  and  accusing  him  of  par- 
tiality. 

At  this  crisis,  there  happened  to  come  up  an  aged 
Brahman.  Instantly  they  all  crowded  round  him  ; shep- 
herd, Talaiyari,  and  horseman  ; each  claiming  his  inter- 
position, and  a decision  in  bis  favour.  All  spoke  to-, 
gether  ; every  one  telling  his  own  tale.  But  the  Brah- 
man had  lost  his  hearing  also.  “ I know,”  said  he, 
“ you  u ant  to  compel  me  to  return  home  to  her”  (mean- 
ing his  wife) ; “ but  do  you  know  her  character  ? In  all 
“ the  legions  of  the  devils,  I defy  you  to  find  one  that 
“ is  her  equal  in  wickedness.  Since  the  time  I first 
“ bought  her,  she  has  made  me  commit  more  sin  than 
“ it  will  be  in  my  power  to  expiate  in  thirty  generations. 
“ I am  going  on  a pilgrimage  to  Kasi  (Benares),  where 
“ I will  wash  njyself  from  the  innumerable  crimes  I 
“ hiive  been  led  into  from  tlie  hour  in  which  1 had  tlie 
misfortune  to  make  her  my  wife.  Then  will  I wear 
“ out  the  rest  of  my  days,  on  alms  in  a strange  land.” 
WhiiC  they  were  all  four  venting  their  exclamations, 
without  hearing  a word ; the  horse-stealer  perceived 
some  people  advancing  towards  them  with  great  speed. 
Fearing  they  might  be  the  owners  of  the  beast,  he  dis- 
inoun.ed  and  took  to  his  heels.  The  shepherd,  seeing 
k was  growing  late,  w-ent  to  look  after  his  flock,  pour- 
ing out  curses,  as  he  trudged,  against  all  arbitrators,  and 


HINDU  TALES. 


301 


bitterly  complaining  that  all  justice  had  departed  from 
the  earth.  Then  he  bethought  himself  of  a snake  that 
crossed  his  path  in  the  morning,  as  he  came  out  of  the 
sheepfold,  and  which  might  account  for  the  troubles  he 
had  that  day  experienced.  The  Talaiyari  returned  to 
his  load  of  grass  ; and  finding  the  lame  sheep  there,  he 
took  It  on  his  shoulder,  to  punish  the  shepherd  for  the 
vexation  he  had  given  him;  and  the  aged  Brahman 
pursued  his  course  to  a choultry  that  was  not  far  off. 
A quiet  night  and  sound  sleep  soothed  his  anger  in  part ; 
and,  earl}-  in  the  morning,  several  Brahmans,  his  neigh- 
bours and  relations,  who  had  traced  him  out,  persuaded 
him  to  return  home,  promising  to  engage  his  wife  to  be 
more  obedient  and  less  quarrelsome  in  future. 

Tale  of  the  Four  simple  Brahmans. 

In  a certain  district,  proclamation  had  been  made  of 
a Samaradanam  being  about  to  be  held.  This  is  one 
of  the  public  festivals  given  by  pious  people,  and  some- 
times by  those  in  power,  to  the  Brahmans ; who,  on 
such  occasions,  assemble  in  great  numbers  from  all 
quarters.  Four  individuals  of  the  cast,  from  different 
villages,  all  going  thither,  fell  in  upon  the  road ; and, 
finding  that  they  were  all  upon  the  same  errand,  they 
agreed  to  walk  in  company.  A soldier  happening  to 
meet  them,  saluted  them  in  the  usual  way  by  touching 
hands  and  pronouncing  the  words,  always  applied  on 
such  occasions  to  Brahmans,  of  dandam^arija,  or  health 
to  my  lord.  The  four  travellers  made  the  usual  return, 
each  ot  them  pronouncing  the  customary  benediction  of 
asirvadam;  and,  going  on,  they  came  to  a well,  where 
they  quenched  their  thirst,  and  reposed  themselves  in 
the  shade  of  some  trees.  Sitting  there,  and  finding  no 


SOS 


HINDU  TALES. 


better  subject  of  conversation,  one  of  them  asked  the 
rest,  whether  they  did  not  remark  how  particularly  the 
soldier  had  distinguished  him  by  his  polite  salutation. 
“ You  !”’  says  another,  “ it  was  not  you  that  he  saluted, 
but  me.”  “ You  are  both  mistaken,”  says  a third, 
“ for  you  may  remember  that,  when  the  soldier  said 
dandam-ar)'a,  he  cast  his  eyes  upon  me.”  “ Not  at  all,” 
replied  the  fourth,  “ it  was  me  only  he  saluted  ; other- 
wise should  I have  answered  him  as  I did,  by  saying 
asirvadam 

Each  maintained  his  argument  obstinately ; and,  as 
none  of  them  would  yield,  the  dispute  had  nearly  come 
to  blows,  when  the  least  stupid  of  the  four,  seeing  what 
was  iikely  to  happen,  put  an  end  to  the  brawd  by  the 
following  advice  : ” How’  foolish  it  is  in  us,”  says  he, 

thus  to  put  ourselves  in  a passion  ! After  we  have 
said  all  the  ill  of  one  another  that  w'e  can  invent,  nay 
after  going  stoutly  to  fisticuffs,  like  Sudra  rabble,  should 
we  be  at  ail  nearer  to  the  decision  of  our  difference  ? 
The  fittest  person  to  determine  the  controversy,  I think, 
would  be  the  man  who  occasioned  it.  The  soldier,  who 
chose  to  salute  one  or  other  of  us,  cannot  be  yet  far  offi 
Let  us  therefore  run  after  him  as  quickly^  as  we  can,  and 
w e shall  soon  know  for  which  of  us  he  intended  his  salu- 
tation.” 

The  advice  appeared  wise  to  them  all,  and  was  imme- 
diately adopted.  The  w hole  of  them  set  off  in  pursuit  of 
the  soldier ; and  at  last  overtook  him,  after  running  a 
league,  and  all  out  of  breath.  As  soon  as  they  came  in 
sight  of  him,  they  cried  out  to  him  to  stop ; and,  before 
they  had  well  approached  him,  they  had  put  him  in  full 
possession  of  the  nature  of  their  dispute,  and  prayed  him 
to  terminate  it  by  saying,  to  which  of  them  he  had  di- 


HINDU  TALES. 


303 


'*''1 

* 

reeled  his  salutation.  The  soldier,  instantly  perceiving 
the  nature  of  the  people  he  had  to  do  with,  and  being 
willing  to  amuse  himself  a little  at  their  expense,  coolly 
replied,  that  he  intended  his  salutation  for  the  greatest 
fool  of  all  the  four ; and  then,  turning  on  his  heel,  he 
continued  his  journey. 

The  Brahmans,  confounded  with  this  answer,  turned 
back  in  silence.  But  all  of  them  had  deeply  at  heart  the 
distinction  of  the  salutation  of  the  soldier,  and  the  dis- 
pute was  gradually  renewed.  Even  the  awkward  deci- 
sion of  the  warrior  could  not  prevent  each  of  them  from 
arrogating  to  himself  the  pre-eminence  of  being  noticed 
by  him,  to  the  exclusion  of  the  others.  The  contention 
therefore  now  became,  which  of  the  four  was  the  stupid- 
est ; and,  strange  as  it  was,  it  grew  as  warm  as  ever, 
and  must  have  come  to  blows,  had  not  the  person  who 
gave  the  former  advice,  to  follow  the  soldier,  interposed 
again  with  his  wisdom,  and  spoken  as  follows. 

“ I think  myself  the  greatest  fool  of  you  all.  Each 
of  you  thinks  the  same  thing  of  himself.  And,  after  a 
“fight,  shall  we  be  a bit  nearer  the  decision  of  the  ques- 
“ tion  ? Let  us  therefore  have  a little  patience.  We  are 
“ within  a short  disUince  of  Dharmapuri,  where  there  is  a 
“ choultry,  at  which  all  little  causes  are  tried  by  the  heads 
“ of  the  village ; and  let  ours  be  judged  among  the  rest.^^’ 

All  agreed  in  the  soundness  of  the  advice ; and  having 
arrived  at  the  village,  they  eagerly  entered  the  choultry, 
to  have  their  business  settled  by  the  arbitrators. 

They  could  not  have  come  at  a better  season.  The 
chiefs  of  the  district.  Brahmans  and  others,  had  already 
met  in  the  choultry  ; and  no  other  cause  offering  itself, 
they  proceeded  immediately  to  that  of  the  Brahmans. 
All  the  four  advanced  into  the  middle  of  the  court,  and 


804 


HINDU  TALES. 


Stated,  that  a sharji  contest  having  arisen  among  them, 
they  were  come  to  have  it  decided  with  I'airness  and  im- 
partiality. The  couri  desired  them  to  proceed  and  ex- 
plain the  grounds  of  their  controversy. 

Upon  this,  one  of  them  stood  forward,  and  related  to 
the  assembly  all  that  had  happened,  from  their  meeting 
w ith  the  soldier  to  the  present  state  of  the  quarrel ; which 
rested  on  the  superior  degree  of  stupidity  of  some  one 
of  them  Qver  the  otliers. 

The  detail  created  a universal  shout  of  laughter. 
The  president,  who  w^as  of  a gay  disposition,  was  de- 
lighted beyond  measure  to  have  fallen  in  with  so  divert- 
ing an  incident.  But  he  put  on  a grave  face,  and  laid  it 
dow'n,  as  the  peculiarity  of  the  cause,  that  it  could  not 
be  determined  on  the  testimony  of  witnesses,  and  that 
in  fact  there  was  no  other  way  of  satisfying  the  minds  of 
the  judges,  than  by  each,  in  his  turn,  relating  some  parti- 
cular occurrence  of  his  life,  on  which  he  could  best  es- 
tablish his  claim  to  superior  folly.  He  clearly  shewed  that 
there  could  be  no  other  means  of  determining  to  which 
of  them  the  salutation  of  the  soldier  could  with  justice 
be  awarded.  The  Brahmans  assented,  and  upon  a sign 
being  made  to  one  of  them  to  begin,  and  to  the  rest  to 
keep  silence,  the  first  thus  commenced  his  oration. 

“ I am  poorly  provided  with  clothing  as  you  see ; and 
it  is  not  to-day  only  that  I have  been  covered  with  rags. 
A rich  and  very  charitable  Brahman  merchant  once  made 
me  a present  of  tw’o  pieces  of  cloth  to  attire  me ; the 
finest  that  had  ever  been  seen  in  our  Agragrama* . I 
shewed  tliem  to  the  other  Brahmans  of  the  village,  w^ho 
all  congratulated  me  on  so  fortunate  an  acquisition. 


Village  inhabited  by  Brahmans. 


HINDU  TALES. 


305 


They  told  me  it  must  be  the  fruit  of  some  good  deeds 
that  I had  done  in  a preceding  generation.  Before  I put 
them  on,  I washed  them,  according  to  the  custom,  in 
order  to  purify  them  from  the  soil  of  the  weaver’s  touch  ; 
and  hung  them  up  to  dr)-,  w ith  the  ends  fastened  to  two 
branches  of  a tree.  A dog  dien  happening  to  come  that 
way,  run  under  them,  and  I could  not  discern  whether 
he  was  high  enough  to  touch  the  clothes  or  not.  I asked 
my  children,  who  were  present ; but  they  said  they  w’ere 
not  quite  certain.  How  then  was  I to  discover  the  fact  ? 
I put  myself  upon  all  fours,  so  as  to  be  of  the  height  of 
the  dog  ; and,  in  that  posture,  I crawled  under.the  cloth- 
ing. Did  I touch  it  ? said  1 to  the  children  who  were 
observing  me.  They  answered  ‘No:’  and  I was  filled 
with  joy  at  the  new's.  But  after  reflecting  awhile,  I 
recollected  that  the  dog  had  a turned- up  tail ; and  that, 
by  elevating  it  above  the  rest  of  his  body,  it  might  well 
have  reached  my  cloth.  To  ascertain  that,  I fixed  a leaf 
to  my  rump,  turning  upwards ; and  then,  creeping  again 
on  all  fours,  I passed  a second  time  under  the  clothing. 
The  children  immediately  cried  out  that  the  point  of  the 
leaf  on  my  back  had  touched  the  cloth.  This  proved 
to  me  that  the  point  of  the  dog’s  tail  must  have  done 
so  too,  and  that  my  garment  w^as  therefore  polluted.  In 
my  rage,  I pulled  dowm  the  beautiful  raiment,  and  tore 
it  in  a thousand  pieces,  loading  with  curses  both  the  dog 
and  his  master. 

When  this  foolish  act  was  known,  I became  the 
laughing  stock  of  all  the  world ; and  I was  univer- 
sally treated  as  a madman.  ‘ Even  if  the  dog,’  they  all 
said  : ‘ had  touched  the  cloth,  and  so  brought  defilement 
upon  it,  might  not  you  have  washed  it  a second  time, 
and  so  have  removed  the  stain  ? Or  might  you  not  have 

VoL.  II.  2 Q ' 


306 


HINDU  TALES. 


given  it  to  some  poor  Sudra  rather  than  tear  it  in  pieces  ? 
After  such  egregious  lolly,  who  will  give  \ ou  clothes 
another  time  V This  was  all  true  ; for  ever  since,  when 
I have  begged  clothing  of  any  one,  the  constant  answer 
has  been,  that  no  doubt  I wanted  a piece  of  cloth  to  pull 
to  pieces.” 

He  was  going  on,  when  a bystander  interrupted  him 
by  remarking  that  he  seemed  to  understand  going  on  all 
fours.  “ Exceedingly  well,”  says  he,  “ as  you  shall 
see and  off  he  shuffled  in  that  posture,  amidst  the 
unbounded  laughter  of  the  spectators. 

“ Enough,  enough!”  said  the  president.  “ What 
we  have  both  heard  and  seen  goes  a great  way  in  his 
favour.  But  let  us  now  hear  what  the  next  of  you 
has  to  say  for  himself,  in  proof  of  his  stupidity.”  The 
second  accordingly  began,  by  expressing  his  confidence, 
that,  if  what  they  had  just  heard  appeared  to  them  to  be 
deserving  of  the  salutation  of  the  soldier,  what  he  had  to 
say  would  change  that  opinion. 

“ Having  got  my  hair  and  beard  shaven  one  day,”  he 
continued,  “ in  order  to  appear  decent  at  a public  festival 
of  the  Brahmans  (the  Samaradanam),  which  had  been 
proclaimed  through  all  the  district,  I desired  my  wife  to 
give  the  barber  a penny  for  his  trouble.  She  heedlessly 
gave  him  a couple.  1 asked  of  him  to  give  me  one  of 
them  back  ; but  he  refused.  Upon  tiiat  we  quarrelled, 
and  began  to  abuse  each  other ; but  the  barber  at  length 
pacified  me,  by  offering,  in  consideration  of  the  double 
fee,  to  shave  my  wife  also.  I thought  this  a fair  way  of 
settling  the  difference  between  us.  But  my  wife,  hearing 
the  proposal,  and  seeing  the  barber  in  earnest,  tried  to 
make  her  escape  by  flight.  I took  hold  of  her  and  forc- 
ed her  to  sit  down,  while  he  shaved  her  poll  in  the  same 


HINDU  TALES. 


' : 307 


manner  as  they  serve  widows.  During  the  operation, 
she  cried  out  bitterly ; but  I was  inexorable,  thinking 
it  less  hard  that  my  wife  should  be  close  shaven  than 
that  my  penny  should  be  given  away  for  nothing.  When 
the  barber  had  finished,  I let  her  go,  and  she  retired  im- 
mediately to  a place  of  concealment,  pouring  down 
curses  on  me  and  the  barber.  He  took  his  departure ; 
and  meeting  my  mother  in  his  way,  told  her  what  he  had 
(lone  ; which  made  her  hasten  to  the  house,  to  inquire  into 
the  outrage  ; and  when  she  saw  with  her  own  eyes  that  it 
was  all  true,  she  also  loaded  me  with  invectives. 

“ The  barber  published  every  where  what  had  hap- 
pened at  our  house  ; and  the  villain  added  to  the  story, 
that  I had  caught  her  with  another  man,  which  was 
the  cause  of  my  having  her  shaved ; and  people  were 
no  doubt  expecting,  according  to  our  custom  in  such  a 
case,  to  see  her  mounted  on  the  ass,  with  her  face  tunied 
towards  the  tail.  They  came  running  to  my  dwelling 
from  all  quarters,  and  actually  brought  an  ass  to  make 
the  usual  exhibition  in  the  streets.  The  report  soon 
reached  my  father-in-law,  who  lived  at  a distance  of  ten 
or  twelve  leagues,  and  he,  with  his  wife,  came  also  to  in- 
quire into  the  afiair.  Seeing  their  poor  daughter  in  that 
degraded  state,  and  being  apprised  of  the  only  reason, 
they  reproached  me  most  bitterly  ; which  I patiently  en- 
dured, being  conscious  that  I was  in  the  wrong.  They 
persisted,  however,  to  take  her  with  them,  and  kept  her 
carefully  concealed  from  every  eye  for  four  whole  years  j 
when  at  length  they  restored  her  to  me. 

“ This  little  accident  made  me  lose  the  Samaradanam, 
for  which  I had  been  preparing  by  a fast  of  three  days ; 
and  it  was  a great  mortification  to  me  to  be  excluded 
from  it,  as  I understood  that  it  was  a most  splendid  en- 


308 


HINDU  TALES. 


tertainment.  Another  Samaradanam  was  announced  to 
be  held  ten  days  afterwards,  at  which  I expected  to  make 
up  for  my  loss.  But  I was  received  with  the  hisses  of 
six  hundred  Brahmans,  who  seized  my  person,  and  in- 
sisted on  my  giving  up  the  accomplice  of  my  wife,  that 
he  might  be  prosecuted  and  punished,  according  to  the 
severe  rules  of  the  cast. 

“ I solemnly  attested  her  innocence,  and  told  the  real 
cause  of  the  shaving  of  her  hair;  when  a universal  burst 
of  surprise  took  place ; every  one  exclaiming,  how  mon- 
strous it  was  that  a mairied  woman  should  be  so  degra- 
ded,  without  having  committed  the  crime  of  adultery  ! 
Either  this  man,  they  said,  must  be  a liar,  or  he  is  the 
greatest  fool  on  the  face  of  the  earth  ! Such  I dare  say, 
gentlemen,  you  will  think  me ; and  I am  sure  you  will 
consider  my  folly,”  (looking  here  with  great  disdain 
on  the  first  speaker)  “ as  being  far  superior  to  that  of 
the  render  of  body  clothing. 

The  court  agreed  that  the  speaker  had  put  in  a ver}' 
strong  case ; but  justice  required  that  the  other  two 
should  also  be  heard.  The  third  claimant  was  indeed 
burning  with  impatience  for  his  turn ; and  as  soon  as  he 
had  permission,  he  thus  began. 

“ JVly  name  was  originally  Anantya.  Now,  all  the 
world  call  me  Betel  Anantya ; and  I will  tell  you  how 
this  nickname  arose. 

“ My  wife,  having  been  long  detained  at  her  father’s 
house,  on  account  of  her  youth,  had  cohabited  with  me 
but  about  a month ; when,  going  to  bed  one  evening,  I 
happened  to  say,  carelessly  I believe,  that  all  women 
were  prattlers.  She  retorted,  that  she  knew  men  who 
were  not  less  prattlers  than  women.  I perceived  at  once 
that  she  alluded  to  myself ; and  being  somewhat  piqued 


HtNDU  TALES. 


309 


•at  the  sharpness  of  her  retort,  I said,  Now  let  us  see 
which  of  us  shall  speak  first.  ‘ Agreed,’  quot’n  she  ; 

‘ but  what  shall  the  loser  forfeit?’  A leaf  of  betel,  said 
I ; and  our  wager  being  thus  agreed,  we  both  addres- 
sed ourselves  to  sleep  without  speaking  another  word. 

“ Next  morning,  as  we  did  not  appear  at  our  usual 
hour,  after  some  interval,  they  called  us  but  got  no 
answer.  They  again  called,  and  then  roared  stoutly  at 
the  door ; but  w’ith  no  success.  The  alarm  began  to 
spread  in  the  house.  They  began  to  fear  that  we  had 
died  suddenly.  The  carpenter  was  called  with  his  tools. 
The  door  of  our  room  was  forced  open  ; and  when  they 
got  in,  they  were  not  a little  surprised  to  find  both  of  us 
broad  awake,  in  good  health,  and  at  our  ease,  though 
without  the  faculty  of  speech.  My  mother  was  greatly 
alarmed,  and  gave  loud  vent  to  her  grief.  All  the  Brah- 
mans in  the  village,  of  both  sexes,  assembled  to  the  num- 
ber of  one  hundred ; and,  after  close  examination,  every 
one  drew  his  own  conclusion  on  the  accident  which  was 
supposed  to  have  befallen  us.  The  greater  number  were 
of  opinion,  that  it  could  have  arisen  only  from  the  male- 
volence of  some  enemy,  w^ho  had  availed  himself  of  magi- 
cal incantations  to  injure  us.  For  this  reason  a famous 
magician  was  called,  to  counteract  the  effects  of  the  witch- 
craft, and  to  remove  it.  As  soon  as  he  came,  after  sted- 
fastly  contemplating  us  forPsome  time,  he  began  to  try  our 
pulses,  by  putting  his  finger  on  our  wrists,  on  our  tem- 
ples, on  the  heart,  and  on  various  other  parts  of  the  body ; 
and,  after  a great  variety  of  grimaces,  the  remembrance 
of  which  excites  my  laughter,  as  often  as  I think  of  him, 
he  decided  that  our  malady  arose  wholly  from  the  effect 
of  malevolence.  He  even  gave  the  name  of  the  parti- 
cular devil  that  possessed  my  wife  and  me,  and  render- 


310 


HINDU  TALES. 


ed  US  dumb.  He  added  that  this  devil  was  very  stub- 
born and  difficult  to  lay  ; and  that  it  would  cost  three  or 
four  pagodas,  for  the  expense  of  the  offerings  necessary 
for  compelling  him  to  fly. 

“ My  relations,  who  were  not  very  opulent,  were  as- 
tonished at  the  grievous  imposition  which  the  magician 
had  laid  on.  Yet,  rather  than  we  should  continue  dumb, 
they  consented  to  give  him  whatsoever  should  be  neces- 
sary for  the  expense  of  his  sacrifice ; and  they  farther 
promised,  that  they  would  reward  him  for  his  trouble, 
as  soon  as  the  demon  by  whom  we  were  possessed  should 
be  expelled. 

“ He  was  on  the  point  of  commencing  his  magical 
operations,  when  a Brahman,  one  of  our  friends,  who  was 
present,  maintained,  in  opposition  to  the  opinion  of  the 
magician  and  his  assistants,  that  our  malady  w'as  not  at 
all  the  effect  of  witchcraft,  but  arose  from  some  simple 
and  ordinary  cause ; of  which  he  had  seen  several  in- 
stances ; and  he  undertook  to  cure  us  without  any  ex- 
pense. 

“ He  took  a chafing  dish  filled  with  burning  charcoal, 
and  heated  a small  bar  of  gold  very  hot.  This  he  took 
up  with  pincers,  and  applied  to  the  soles  of  my  feet,  then 
to  my  elbows,  and  the  crown  of  my  head.  I endured 
these  cruel  operations,  without  shewing  the  least  symp- 
tom of  pain,  or  making  any  complaint ; being  deter- 
mined to  bear  any  thing,  and  to  die,  if  necessary,  rather 
tlian  lose  the  w'ager  I had  laid. 

“ Let  us  try  the  effect  on  the  woman,’  said  the  doctor, 
astonished  at  my  resolution  and  apparent  insensibilit}’’. 
And  immediately,  taking  the  bit  of  gold,  wtII  heated, 
he  applied  it  to  the  sole  of  her  foot.  She  was  not  able 
to  endure  the  pain  for  a moment,  but  instantly  screamed 


HINDU  TALES. 


311 


out : ‘ Appa,  enough  !’  and,  turning  to  me,  ‘ I have 
lost  my  wager,’  she  said  ; ‘ there  is  your  leaf  of  betel.’ 
Did  I not  tell  you,  said  I,  taking  the  leaf,  that  you  would 
be  the  first  to  speak  out,  and  that  you  would  prove  by 
your  own  conduct  that  I was  right  in  saying  yesterday, 
when  we  went  to  bed,  that  women  are  babblers  ? 

“ Every  one  was  surprized  at  the  whole  proceeding  ; 
nor  could  any  of  them  comprehend  the  meaning  of  what 
was  passing  between  my  wife  and  me ; until  I explained 
the  kind  of  wager  we  had  made  overnight,  before  going 
to  sleep.  ‘ What ! ’ they  exclaimed,  ‘ was  it  for  a leaf  of 
betel  that  you  have  spread  this  alarm  through  your  own 
house,  and  the  whole  village?  for  a leaf  of  betel,  tliat 
you  shewed  such  constancy,  and  suffered  burning  from 
the  feet  to  the  head  upwards  ? Never  in  the  world  was 
there  seen  such  folly  !’  And  from  that  time  I have  been 
constantly  known  by  the  name  of  Betel  Anantya.” 

The  narrative  being  finished,  the  Court  were  of  opin- 
ion that  so  transcendant  a piece  of  folly  gave  him  high 
pretensions  in  the  depending  suit ; but  it  was  necessary, 
first,  to  hear  the  fourth  and  last  of  the  suitors  ; who  thus 
addressed  them  : 

“ The  maiden  to  whom  I was  betrothed,  having  re- 
mained six  or  seven  years  at  her  father’s  house,  on  ac- 
count of  her  youth,  we  were  at  last  apprized  that  she  was 
become  marriageable ; and  her  parents  informed  mine 
that  she  was  in  a situation  to  fulfil  all  the  duties 
of  a wife,  and  might  therefore  join  her  husband. 
My  mother,  being  at  that  time  sick,  and  the  house 
of  my  father  in-law  being  at  the  distance  of  five  or 
six  leagues  from  ours,  she  was  not  able  to  undertake 
the  journey.  She  therefore  committed  to  myself  the 


312 


HINDU  TALES. 


duty  of  bringing  home  my  wife,  and  counselled  me  so 
to  conduct  myself,  in  words  and  actions,  that  they  might 
not  see  that  I was  only  a brute.  ‘ Knowing  thee  as  I do,’ 
said  my  mother,  as  I took  leave  of  her,  ‘ I am  very  dis- 
trustful of  thee.’  But  I promised  to  be  on  my  good  be- 
haviour ; and  so  I departed. 

“ I was  well  received  by  my  father-in-law,  who  gave 
a great  feast  to  all  the  Brahmans  of  the  village  on  the  oc- 
casion. He  made  me  stay  three  days,  during  which 
there  was  nothing  but  festivity.  At  length,  the  time  of 
our  departure  having  arrived,  he  suffered  my  wife  and 
myself  to  leave  him,  after  pouring  out  blessings  on  us 
both,  and  wishing  us  a long  and  happy  life,  enrictied  with 
a numerous  posterity.  When  we  took  leave  of  him,  he 
shed  abundance  of  tears,  as  if  he  had  foreseen  the  misery 
that  awaited  us. 

“ It  was  then  the  summer  solstice,  and  the  day  was 
excessively  hot.  We  had  to  cross  a sandy  plain  of  more 
than  two  leagues ; and  the  sand,  being  heated  by  the 
burning  sun,  scorched  the  feet  of  my  young  wife,  who 
being  brought  up  too  tenderly  in  her  father’s  house,  was 
not  accustomed  to  such  severe  trials.  She  fell  a crying, 
and  being  unable  to  go  on,  she  lay  dowm  on  the  ground, 
saying  she  wished  to  die  there. 

“ I was  in  dreadful  trouble,  and  knew  not  what  step 
to  take ; when  a merchant  came  up,  travelling  the  con- 
trary way.  He  had  a train  of  fifty  bullocks,  loaded  with 
various  merchandize.  I ran  to  meet  him,  and  told  him 
the  cause  of  my  anxiety  with  tears  in  my  eyes  ; and  en- 
treated him  to  aid  me  with  his  good  advice,  in  the  dis- 
tressing circumstances  in  which  1 w'as  placed.  He  im- 
mediately answered,  that  a young  and  delicate  woman, 


HINDU  TALES. 


313 


such  as  my  wife  was,  could  neither  remain  where  she 
lay,  nor  proceed  in  her  journey,  under  so  hot  a sun, 
without  being  exposed  to  certain  death.  Rather  than 
that  I should  see  her  perish,  and  run  the  hazard  of  l^eing 
suspected  of  having  killed  her  myself,  and  be  held  guilty 
of  one  of  the  five  crimes  which  the  Brahmans  esteem 
the  most  heinous,  he  advised  me  to  give  her  to  him,  and 
then  he  W’ould  mount  her  on  one  of  his  cattle,  and  take 
her  along  with  him.  That  I should  be  a loser,  he  ad- 
mitted ; but  all  things  considered,  it  was  better  to  lose 
her,  with  the  merit  of  having  saved  her  life,  than  equally 
to  lose  her,  under  the  suspicion  of  being  her  murderer. 
‘ Her  trinkets,’  he  said,  ‘ may  be  worth  fifteen  pagodas. 
Take  these  twenty,  and  give  me  your  wife.’ 

“ The  merchant’s  arguments  appeared  unanswerable  : 
so  I yielded  to  them,  and  delivered  to  him  my  wife, 
whom  he  placed  on  one  of  his  best  oxen,  and  continued 
his  journey  without  delay.  I continued  mine,  also,  and 
got  home  in  the  evening,  exhausted  with  hunger  and  fa- 
tigue, and  with  my  feet  almost  roasted  with  the  burning 
sand,  over  which  I had  walked  the  greater  part  of  the 
day. 

“ Frightened  to  see  me  alone,  ‘ Where  is  your  wife  ?’ 
cried  my  mother.  I gave  her  a full  account  of  every 
thing  that  had  happened  from  the  time  I left  her.  1 spoke 
of  the  agreeable  and  courteous  manner  in  which  my  fa- 
ther-in-law had  received  me,  and  how,  by  some  delay,  we 
had  been  overtaken  by  the  scorching  heat  of  the  sun  at 
noon,  so  as  that  my  wife  must  have  been  suflbcated,  and 
myself  suspected  of  her  murder,  had  we  proceeded  ; and 
that  I had  preferred  to  sell  her  to  a merchant  who  met  us, 
for  twenty  pagodas.  And  I shewed  my  mother  the  mo- 
ney. 

VoL.  II. 


2R 


S14 


HINDU  TALES. 


“ When  I had  done,  my  mother  fell  into  an  ecstacy  of 
fuiy.  She  lifted  up  her  voice  against  me  with  cries  of 
rage,  and  overwhelmed  me  with  imprecations  and  awful 
curses.  Having  given  way  to  these  first  emotions  of 
despair,  she  sunk  into  a more  moderate  tone. 

“ ‘ What  hast  thou  done,  wretch  !’  said  she,  ‘ what  hast 
thou  done ! sold  thy  wife,  hast  thou  ! delivered  her  to 
another  man  ! A Brahmanari  has  become  the  concubine 
of  a vile  merehont ! Ah ! what  will  her  kind  ■ and 
ours  say  w'hen  they  hear  the  tale  of  this  brutish  stupidity, 
of  folly  so  unexampled  and  degrading  ! ’ 

“ The  relations  of  my  wife  were  soon  informed  of  the 
sad  adventure  that  had  befallen  their  unhappy  girl.  They 
came  over  to  attack  me,  and  would  certainly  have  mur- 
dered me,  and  my  innocent  mother,  if  we  had  not  both 
made  a sudden  escape.  Having  no  direct  object  to 
wreak  their  vengeance  upon,  they  brought  the  matter  be- 
fore the  chiefs  of  the  cast,  who  unanimously  fined  me  in 
two  hundred  pagodas,  as  a reparation  to  my  father-in- 
law,  and  issued  a prohibition  against  so  great  a fool  be- 
ing ever  allowed  to  take  another  wife ; denouncing  the 
penalty  of  expulsion  from  the  cast,  against  any  one  who 
should  assist  me  in  such  an  attempt.  I was  therefore 
condemned  to  remain  a widower  all  my  life,  and  to  pay 
dear  for  my  folly.  Indeed,  I should  have  been  excluded 
for  ever  from  my  cast,  but  for  the  high  consideration  in 
which  the  memory  of  my  late  father  is  still  held,  he  hav- 
ing lived  respected  by  all  the  world. 

“ Now  that  you  have  heard  one  specimen  of  the  many 
follies  of  my  life,  I hope  you  will  not  consider  me  as 
beneath  those  who  have  spoken  before  me  ; nor  my  pre- 
tensions altogether  undeserving  of  the  salutation  of  the 
soldier.’’ 


HIXDU  TALES. 


315 


The  heads  of  the  assembly,  several  of  whom  were  con- 
vulsed with  laughter  while  the  Brahmans  were  telling 
their  histories,  decided,  after  hearing  them  all,  that  each 
had  given  such  absolute  proofs  of  folly  as  to  be  entitled, 
in  justice,  to  a superiority  in  his  own  way  ; that  each  of 
them  therefore  should  be  at  liberty  to  call  himself  the 
greatest  fool  of  all,  and  to  attribute  to  himself  the  salu- 
tation of  the  soldier.  Each  of  them  having  thus  gained 
his  suit,  it  was  recommended  to  them  all  to  continue 
their  journey,  if  it  were  possible,  in  amity.  The  delight- 
cd  Brahmans  rushed  out  of  court,  each  exclaiming  that 
he  had  gained  his  cause. 

Tale  of  jipajiy  Prime  Minister  of  King  Krishnaraya. 

Although  the  composition  I am  now  about  to  des- 
cribe be  placed  in  the  list  of  tales,  yet  it  is  believed  to  be 
founded  on  historical  truth  ; the  memory  of  the  good 
King  Krishnaraya,  and  his  faithful  minister  Apaji,  being 
still  held  in  reverence  among  the  Hindus.  They  flour- 
ished a short  time  anterior  to  the  first  invasion  of  the 
countr}'  by  the  Muhammadans ; and  their  sole  ambition 
was  to  make  their  subjects  happy.  But,  whether  history 
or  tale,  the  narrative  affords  a good  illustration  of  the 
customs  and  usages  of  the  people. 

In  the  happy  times,  when  the  race  of  Hindus  was  go- 
verned by  native  Princes,  one  of  their  monarchs,  called 
Krishnaraya,  bore  rule  over  one  of  the  most  extensive 
and  richest  provinces  of  that  vast  countr\\  His  only 
study  was  to  gain  the  respect  and  love  of  his  people,  by 
rendering  them  happy  ; and,  with  that  view,  he  was  par- 
ticularly solicitous  to  admit  none  into  his  service  or 
counsels  but  men  whose  experience  and  prudence  would 


316 


HINDU  TALES. 


insure  a wise  administration  of  the  state.  His  prime 
minister  Apaji,  stood  highest  in  his  confidence,  because, 
with  many  other  excellent  qualities,  he  possessed  the 
liappy  talent  of  displaying  truth  in  entertaining  and  stri- 
king allegories. 

One  day,  when  at  the  court  of  his  master,  nothing  of 
greater  importance  being  under  consideration,  the  King 
proposed  to  him  the  following  question. 

“ I have  often  heard  it  said,  Apaji,  that  men  in  their 
civil  and  religious  usages,  only  follow  a beaten  track  ; 
and  that  the  foim  of  worship,  or  of  other  customs,  being 
once  established,  continues  to  be  blindly  acted  upon  by 
the  undiscerning  multitude,  however  absurd  and  ridicu- 
lous it  may  be.  I desire  that  you  will  prove  to  me  the 
truth  of  that  opinion,  and  shew  me  the  justice  of  the  trite 
adage  so  constantly  employed  through  the  whole  coun- 
trv',  * Jana  Marulu,  Jalra  Marulu,’  the  meaning  of  which 
1 take  to  be : Is  it  the  men  or  their  customs  that  are 
ridiculous  ?” 

Apaji,  with  his  U%ual  modesty,  promised  the  King 
to  apply  himself  to  the  solution  of  that  proverbial  ques- 
tion, and  to  giv'e  his  answer  in  a few  days. 

After  the  King  had  dismissed  his  council,  Apaji, 
wholly  occupied  with  the  question  which  his  master  liad 
given  him  to  resolve,  went  home,  taking  with  him  the 
shepherd  who  had  the  care  of  the  King’s  flock  ; a man 
of  a gross  and  rough  nature,  as  those  of  his  profession 
generally  are.  He  thus  addressed  him : “ Hear  me, 
Kuruba  ; you  must  instantly  lay  aside  your  shepherd’s 
clothing,  and  put  on  that  of  a Sannyasi  or  Penitent, 
whom  you  are  to  represent  for  a certain  time.  You  will 
begin  by  rubbing  your  whole  body  with  ashes.  You 
w’ill  then  take  in  one  hand,  a bamboo  rod  with  seven 


HINDU  TALES. 


317 


knots,  and,  in  the  other,  the  pitcher,  in  which  a penitent 
always  carries  his  water.  Under  your  arm,  you  will 
take  the  antelope  skin,  on  which  persons  of  that  profes- 
sion must  always  sit.  This  being  done,  go  without 
delay  to  the  mountain  nearest  to  this  town,  and  enter  the 
cavern  in  the  middle  of  the  hill,  which  every  one  knows. 
Going  to  the  farther  end  of  it,  you  will  spread  the  ante- 
lope skin  on  the  ground,  and  sit  down  upon  it,  in  the 
manner  of  a penitent.  Your  eyes  must  be  fixed  on  the 
ground,  while  one  hand  keeps  your  nostrils  shut,  and 
the  other  is  resting  on  the  crown  of  your  head.  But 
be  careful  to  perform  your  part  well,  and  see  that  you 
do  not  betray  me.  It  may  happen  that  the  King  him- 
self, with  all  his  retinue,  and  vast  multitudes  of  people, 
may  go  to  see  you ; but,  whether  I,  or  even  the  King 
himself,  shall  be  there,  you  must  remain  immoveable  in 
the  posture  which  I have  described.  And,  whatever 
pain  you  may  suffer,  even  if  they  shall  pluck  up  all  your 
hairs  one  by  one,  you  must  appear  to  feel  as  little  as  if 
you  were  dead  ; complaining  of  nothing,  attending  to 
nothing;  looking  at  nobody,  speaking  to  nobody.  There, 
shepherd  ! I’hat  is  what  I demand  of  thee.  And  if  thou 
transgress  my  orders,  in  the  slightest  degree,  thy  life 
shall  answer  fork;  but  if  on  the  contrary  thou  shall 
execute  them  as  I expect,  thou  shalt  be  most  liberally 
rewarded.” 

The  poor  shepherd,  having  been  all  his  life  accus- 
tomed only  to  feed  his  sheep,  had  no  ambition  to  change 
his  employment  for  that  of  a Sannyasi ; but  his  master’s 
commands  were  uttered  in  so  determined  a tone,  that 
he  saw  any  attempt  of  his  to  alter  them  to  be  altogether 
useless,  and  therefore  prepared  to  play  the  part  of  the 
Penitent.  Every  thing  being  in  order,  he  betook  him- 


318 


HINDU  TALES. 


self  to  the  cave  appointed,  with  the  resolution  of  execut- 
ing the  orders  of  his  master. 

Apaji,  in  the  mean  time,  went  to  the  palace,  where  he 
found  the  King  already  surrounded  by  his  courtiers. 
Having  approached  him,  he  addressed  him  to  this  effect : 

“ Great  King  ! while  you  are  occupied  in  the  midst 
of  your  wise  counsellors  with  the  means  of  making  your 
subjects  happy,  I am  under  the  necessity  of  interrupting 
you,  by  announcing  to  you  the  most  happy’^  news,  and 
that  the  day  is  arrived  when  the  gods,  delighted  with 
your  virtues,  have  c hosen  to  give  you  a signal  proof  of 
their  protection  and  favour.  At  the  time  I am  now 
speaking,  a great  wonder  is  exhibited’  in  your  kingdom, 
and  very'  near  your  own  palace.  In  the  middle  of  the 
mountain,  which  is  but  at  a short  distance  from  your 
capital,  there  is  a cave,  in  which  a holy  penitent,  de- 
scended without  doubt  from  the  dwelling  place  of  the 
great  Vishnu,  has  taken  up  his  abode.  In  profound 
meditation  on  the  perfections  of  Para- Brahma,  he  is 
wholly  insensible  to  all  terrestrial  objects.  He  has  no 
other  nourishment  than  the  air  which  he  breathes,  and 
none  of  the  objects  that  affect  the  five  senses  make  the 
slightest  impression  on  him.  In  a word,  it  may  be 
truly  said,  that  the  body  alone  of  this  great  personage 
resides  in  this  lower  world,  whilst  his  soul,  his  thoughts, 
and  all  his  affections,  are  closely  united  to  the  divinity. 
I have  no  doubt  that  the  gods,  in  sending  him  to  visit 
your  kingdom,  have  deigned  to  give  you  an  unequivocal 
proof  of  their  favour  and  kindness  to  you  and  your 
people.” 

The  King  and  all  his  court  listened,  with  earnest  at- 
tention, and  remained  for  some  time  looking  at  each 
other  in  deep  amazement.  At  last  the  King,  w ith  their 


HINDU  TALES. 


319 


unanimous  concurrence,  determined  to  visit  the  illustri- 
ous stranger,  and  inijdore  his  blessing.  He  went  accord- 
ingly, in  magnificent  procession,  with  his  court  and 
troops  attending.  The  royal  trumpets  sounded  in  all 
parts,  to  announce  the  object  of  his  visit,  and  invite  all 
persons  whatever  to  attend.  As  they  came  near  the 
mountain,  the  numbers  encreased ; and,  never  before, 
had  such  an  assembly  been  seen.  Every  face  was  cheer- 
ful, and  every  heart  rejoiced  to  have  lived  to  see  so 
distinguished  a personage  upon  earth. 

The  King  and  the  splendid  throng  had  ascended  the 
the  mountain,  and  approached  the  cave  where  the  pre- 
tended Sannyasi  lived,  in  deep  seclusion  from  the  world, 
and  in  intimate  union  with  the  deity.  The  King,  al- 
ready penetrated  with  religious  awe,  entered  the  holy 
retreat,  with  marks  of  submission  and  reverence  in  his 
demeanour.  7'here  he  saw  the  object  of  his  respect,  in 
a remote  corner.  He  paused  a while,  and  gazed  at  him 
in  silence.  It  was  a human  form  he  saw,  sitting  on  the 
skin  of  an  antelope,  with  a pitcher  of  water  on  one  side, 
and  a seven  knotted  bamboo  rod  on  the  other.  Its  head 
hung  down,  and  its  eyes  were  fixed  on  the  ground. 
One  hand  kept  the  nostrils  shut,  and  the  other  rested  on 
its  head.  Its  body  seemed  as  motionless  as  the  rock  on 
which  it  lay. 

The  King  was  struck  wnth  reverential  dread.  He 
drew  near  to  the  penitent ; and  thrice  he  prostrated  him- 
self at  his  feet,  and  then  addressed  him  in  these  terms : 

“ Mighty  Penitent ! Blessed  be  my  destiny  which 
has  prolonged  my  existence  to  this  day,  when  I have 
have  the  inexpressible  felicity  of  seeing  your  holy  feet. 
What  I now  behold,  w'ith  mine  own  eyes,  infinitely  ex- 
ceeds the  public  renown  w’hich  emblazons  your  virtues. 


320 


HINDU  TALES. 


The  happiness  of  this  hour,  I know  not  whence  it  comes. 
The  few  good  deeds  I have  performed,  in  the  present 
generation,  are  surely  inadequate  to  so  distinguished  a 
favour ; and  I can  attribute  it  only  to  the  merits  of  my 
ancestors,  or  to  some  signal  work  which  I may  have  been 
enabled  to  perform  in  a preceding  generation,  the  me- 
mory of  which  I no  longer  retain.  But,  however  that 
may  be,  the  hour  in  which  I now  first  see  your  hallow, 
cd  feet,  is  far  the  happiest  of  my  life.  Henceforth,  I can 
have  nothing  to  wish  for  in  this  world.  It  is  enough 
for  any  mortal  to  have  seen  those  sacred  feet ; for,  so 
beatific  a vision  will  blot  out  all  the  sins  I have  commit- 
ted in  this  and  all  preceding  generations.  Now  am  I as 
pure  as  the  sacred  stream  of  the  Ganges,  and  I liave  no- 
thing more  to  wish  for  on  earth.” 

The  counterfeit  j>enitent  received  the  flattering  speech 
of  the  monarch  without  emotion,  and  inflexibly  main- 
tained his  posture.  The  numerous  spectators  were 
amazed,  and  could  only  whisper  to  each  other,  what  a 
great  being  that  must  be,  who  could  hear  the  submis- 
sive addresses  of  such  a King,  without  deigning  to  cast 
a glance  of  approbation  towards  him.  Well  might  it  be 
said,  they  thought,  that  the  body  only  of  the  holy  peni- 
tent remained  upon  the  earth,  while  his  thoughts,  his 
sentiments,  and  his  soul,  had  been  reunited  to  Para- 
Brahma. 

King  Krishnaraya  continued  to  gaze  with  admiration, 
and  tried,  by  farther  flattering  and  compliment,  to  gain 
but  a single  look  of  the  Sannyasi ; but  the  penitent  con- 
tinued absorbed  in  thought. 

The  King  was  then  about  to  take  his  leave ; but  the 
minister  Apaji  interposed.  “ Great  Monarch,”  he  said, 
” having  come  so  far  to  visit  this  holy  personage,  who 


HINDU  TALES. 


3S1 


will  henceforth  be  the  object  of  public  veneration,  and 
not  having  yet  received  his  benediction,  it  would  be  de- 
sirable, at  least,  to  have  some  memorial  of  him,  to  pre- 
serve as  a precious  relic  ; if  it  were  no  more  than  one  of 
the  hairs,  which  grow  so  profusely  on  his  body.” 

The  King  approved  the  advice  of  his  minister,  and 
immediately  advanced,  and  neatly  plucked  a hair  from 
the  shaggy  breast  of  the  Sannyasi.  He  put  it  to  his  lips 
and  kissed  it.  “I  shall  enshrine  it,”  said  he,  “ in  a 
box  of  gold,  which  I shall  always  wear  suspended  to  my 
neck,  as  the  most  precious  of  my  ornaments.  It  shall 
be  my  talisman  against  all  accidents,  and  the  source  of 
perpetual  good.” 

The  ministers,  and  other  courtiers,  who  were  about 
the  King,  followed  his  example ; and  each  plucked  a 
a hair  from  the  breast  of  the  penitent,  to  be  preserved  as 
, a holy  relic.  The  innumerable  multitude,  who  were 
spread  over  the  mountain,  gradually  learned  what  was 
going  on  in  the  cave.  Every  one  burned  with  desire 
to  be  possessed  of  so  precious  a memorial.  Each  pluck- 
ed his  relie,  till  the  tortured  shepherd  had  not  a hair  kft 
on  his  body.  But  he  endured  his  sufferings  with  heroic 
fortitude ; and  never  winced,  nor  altered  his  stedfast 
look. 

On  his  return  to  the  palace,  the  King  informed  his 
wives  of  all  that  had  passed,  and  shewed  them  the  relic 
he  had  brought  from  the  breast  of  the  Sannyasi.  They 
heard  and  looked  with  curiosity  and  w’onder,  and  sorely 
Limentcd  that  the  rigorous  rules  prescribed  to  the  sex, 
had  not  permitted  them  to  accompany  their  husband  to 
the  cave,  and  to  share  in  the  general  happiness  and  joy, 
by  visiting  the  holy  man.  But  the  King  might,  as  the 
greatest  of  favours,  graciously  permit  the  famous  peni- 

VoL.  II.  2 S 


33S 


HINDU  TALES. 


tent  to  be  brought  to  the  palace,  that  they  also  might 
have  the  happiness  of  seeing  him,  and  of  selecting  a hair 
from  his  body  with  their  own  hands. 

The  King  made  many  difficulties,  but  at  last  consent- 
ed to  indulge  the  wishes  of  his  wives  ; and,  being  de- 
sirous, at  the  same  time,  to  do  honour  to  the  Sannyasi, 
he  ordered  out  his  whole  court,  with  his  troops  of  horse 
and  foot,  to  serve  for  an  escort.  On  arriving  at  the  cave, 
which  was  still  surrounded  by  a part  of  the  multitude, 
who  had  not  yet  got  their  hairs,  the  four  chiefs  of  the 
cavalcade  went  up  to  him,  and  having  unfolded  the  na- 
ture  of  their  mission,  they  took  up  the  motionless  peni- 
tent in  their  arms,  and  placed  him  in  a superb  new  pa- 
lanquin, in  the  same  posture  in  which  they  found  him 
in  the  cave. 

The  shepherd  sat  immoveable  in  the  palanquin,  still 
keeping  up  the  appearance  of  a Sannyasi  in  contempla- 
tion, and  was  conducted  in  state  through  the  streets  of 
the  city,  in  the  midst  of  an  immense  concourse  of  peo- 
ple, who  made  the  air  resound  with  their  rejoicings. 
The  poor  shepherd,  in  the  mean  time,  who  had  eaten 
nothing  for  two  days,  during  which  his  whole  skin  had 
been  lacerated  and  torn  by  the  perpetual  plucking  of  the 
hairs,  felt  but  little  enjoyment  from  the  triumph,  and 
would  have  betrayed  the  plot,  but  for  the  dread  of  his 
master’s  anger.  “ Why  should  I,”  he  would  say  to 
himself,  “ carry  on  a trick  like  this  in  the  midst  of  tor- 
ment and  pain  ? I w'ould  be  in  the  company  of  my  sheep, 
and  hear  tigers  roaring  in  the  woods,  rather  than  be 
deafened  v\  ith  the  noise  of  their  acclamations.  Had  I 
been  v^’ith  my  flock,  1 should  have  had  three  good  meals 
before  now  ; whereas,  after  two  days  of  fasting,  I know 
not  when  I may  be  relieved.” 


HINDU  TALES. 


823 


While  such  thoughts  were  passing  in  his  mind,  they 
arrived  at  the  palace,  and  he  was  immediately  introduced 
into  a superb  apartment,  where  hi-  received  a visit  from 
the  Princesses.  They  prostrated  themselves,  one  by  one, 
at  his  feet ; and,  after  a pause  of  silent  admiration,  each 
of  them  would  have  a hair  also,  to  be  enshrined,  like 
their  husband’s,  in  a box  of  gold,  and  to  be  worn  con- 
tinually, as  the  most  precious  ornament.  It  may  be 
supposed  that,  after  so  much  pincing  and  plucking,  it 
would  be  no  easy  matter  to  find  any  thing  remaining  on 
the  hide  of  the  poor  shepherd ; and  in  fact  it  was  not 
without  carefully  exploring  various  creases  and  folds, 
that  each  lady  could  be  accommodated  with  a relic. 
At  last,  they  concluded  their  devout  visit,  and  retired ; 
leaving  the  shepherd  still  maintaining  his  inflexible  atti- 
tude of  contemplation  ; from  which  he  was  at  length  re- 
lieved by  the  King  giving  orders,  that  the  Sannyasi 
should  be  left  alone  ail  night,  in  order  to  enjoy  repose, 
after  so  much  fatigue  and  suffering. 

But  Apaji  found  a secret  entrance  by  which  he  intro- 
duced himself  in  the  night  to  the  hungry  and  smarting 
shepherd ; and  thus  he  addressed  him  in  soothing  accents : 
“ Kurubu  ! the  period  of  your  probation  is  accomplish- 
ed. You  have  well  performed  the  part  I set  down  for 
you,  and  _vou  have  fulfilled  my  expectations.  I promis- 
ed you  a recompence,  and  you  shall  not  be  disappoint- 
ed. In  the  mean  time,  put  off  that  dress,  and  resume 
your  coarse  woollen  cambali.  Get  something  to  eat,  and 
go  to  bed,  as  you  have  need ; and,  in  the  morning,  go 
out  as  usual  with  your  sheep.” 

The  shepherd  did  not  wait  a second  bidding,  but 
quickly  got  into  the  fields,  resolved  not  to  act  the  Sannyasi 
any  more. 


321< 


HINDU  TALES. 


Early  next  morning,  the  King  went  vvith  his  retinue 
to  renew  his  humble  salutations  to  the  holy  penitent. 
They  found  him  not,  and  they  remained  astonished  for 
a while.  But,  on  reflection,  their  veneration  was  aug- 
mented, for  they  could  not  doubt  that  it  was  some  divi- 
nity, under  a human  form,  who  had  come  amongst  them, 
on  a temporary  visit,  to  convince  them  of  his  being 
their  protector ; and  had  returned,  in  the  night,  to  his 
heavenly  abode.  The  advent  and  departure  of  this 
wonder  were  the  only  subject  of  conversation  in  eourt, 
town,  and  countr}",  for  several  days.  Then  it  gradually 
grew  stale,  and  at  last  was  but  occasionally  remembered, 
like  any  other  antiquated  miracle. 

A good  while  afterwards,  when  Apaji  was  one  day  at 
court,  the  King  put  him  in  mind  of  the  old  proverb  of 
Jana  Marulu,  Jatra  Marulu,  and  asked  him  whether 
he  still  thought  that  a people  followed  a particular  track, 
merely  because  it  happened  to  be  laid  down  for  them, 
and  that,  however  ridiculous  the  ceremony  and  usages 
of  a nation  might  be,  those  who  practised  them  w ere 
still  more  ridiculous. 

Apaji,  who  waited  only  for  an  opportunity  like  this,  to 
enter  on  his  favourite  speculation ; and  having  obtained 
permission  to  express  himself  without  reserve,  thus  ad- 
dressed the  King : 

“ Great  King ! your  own  conduct  some  days  ago 
decided  this  question,  when  you  condescended  to  visit  the 
cave  in  the  mountain,  and  the  pretended  Sannyasi  who 
was  there.  You  have  allowed  me  to  speak  without  eon- 
straint,  and  I will  therefore  confess  that  the  venerable 
penitent  was  no  other  than  the  shepherd,  who  has  been 
all  his  life  employed  in  keeping  my  sheep ; a being  so 
rough  and  uncultivated  as  to  approach  nearly  to  utter 


HINDU  TALES. 


325 


stupidity.  Such  is  the  personage  whom  you  and  your 
court,  upon  my  sole  testimony,  have  treated  with  ho- 
nours, almost  divine,  and  have  elevated  to  the  rank  of  a 
deity.  The  multitude,  without  examination,  have  blindly 
followed  your  example,  and,  without  any  knowledge  of 
the  object  of  its  adoration,  run  with  you  into  the  excess  of 
fanatical  zeal,  in  favour  of  a keeper  of  sheep,  a low-born 
man,  uneducated,  and  almost  a fool.  From  this  striking 
instance,  you  must  be  satisfied,  that  public  institutions 
are  matters  of  example  and  habit,  and  that  we  ought  to 
direct  our  ridicule  of  the  absurd  usages  of  a country,  not 
so  much  against  the  usages  themselves,  as  against  those 
who  practise  them.’’ 

The  King,  like  a wise  sovereign,  took  in  good  part 
the  strenuous  efforts  which  his  minister  had  boldlv 
adopted  to  enlighten  him  on  matters  so  important  and 
abstruse,  and  eontinued  to  repose  upon  him  as  his  most 
faithful  subject  and  friend. 


3S6 


MILITARY  SYSTEM. 


CHAP.  XI. 


Of  the  Military  System  of  India. 

I OUGHT  perhaps,  in  prudence,  to  close  my  de- 
scription of  the  Hindu  people  and  their  customs,  with 
the  last  chapter.  My  profession  will  justly  appear  to 
disqualify  me  from  giving  a full  or  satisfactory  account 
of  what  relates  to  the  subject  of  war.  At  the  same  time, 
as  almost  the  whole  of  their  public  monuments,  religious 
and  profane,  represent  the  image  of  war,  and  all  their 
histories  are  filled  with  military  details,  a few  remarks 
on  that  subject  will  not  be  deemed  inconsistent  with 
the  nature  of  my  work. 

The  cast  of  Kshatriya,  or  Kings,  and  that  of  Rajapu- 
traSf  or  descendants  of  Kings,  were  at  one  time  the  ex- 
clusive possessors  of  authority  and  government  in  the 
various  countries  of  India  ; and  to  them  the  trade  of  war 
exclusively  belonged.  No  others  had  a right  to  enrol 
themselves  in  the  profession  of  arms. 

The  Hindu  customs  have  undergone  a great  change 
in  this  particular.  The  ambition  of  conquerors  has 
overstepped  and  subverted  those  primitive  rules  of  their 
institution.  At  present,  there  are  few  Kings  to  be  seen 
of  that  cast,  from  which,  in  right  of  birth,  they  ought  all 


r 


MILITARY  SYSTEM. 


327 


to  spring.  In  India,  as  we  ll  as  every  where  else,  territo- 
ry beeoines  the  inheritanee  of  the  strongest,  and  in  most 
of  the  provinees  Princes  of  base  extraction  have,  by 
boldness  or  cunning,  raised  themselves  to  the  throne. 

The  right  of  bearing  arms,  which,  in  early  times,  be- 
longed only  to  the  R japutras,  is  now  universal ; and  all 
casts,  from  the  Brahmans  down  to  the  Pariahs,  may  now 
become  soldiers.  Sometimes,  Brahmans  are  found  com- 
manding armies,  and  sometimes,  particularly  in  the  Mah- 
rata  service,  standing  in  the  ranks. 

Although  the  rules  and  practices  followed  by  the 
Hindus  seem  to  have  been  intended  to  enervate  the 
natural  courage,  and  to  oppose  insurmountable  obsta- 
cles to  the  other  qualities  of  a good  soldier,  yet  the  art 
of  war  amongst  them  appears  as  old  as  any  other  of 
their  institutions ; and,  as  a profession,  it  originally  had 
with  them  the  preference  which  it  merited.  In  the  scale 
of  society,  it  had  the  second  rank,  and  stood  immedi- 
ately after  the  priesthood,  who  had  the  pre-eminence  due 
to  those  functions  which  place  them  between  god  and 
the  human  race. 

Next  to  the  Brahmans,  the  soldiers  enjoyed  the 
highest  privileges  of  any  other  citizens.  Some  of  those 
privileges  were  common  to  them  with  the  Brahmans ; 
such  as  the  high  distinction  of  being  permitted  to  read 
the  Vedas,  the  right  of  being  invested  with  the  triple 
cord,  and  some  others  which  the  Brahmans  conceded 
to  them,  in  consideration,  no  doubt,  of  the  great  benefits 
which  they,  as  well  as  the  society  at  large,  derived  from 
their  services. 

But  although  the  profession  of  arms  was  known  and 
honoured  among  the  Hindus  of  ancient  times,  and  al- 


328 


MILITARY  SYSTEM. 


though  the  history  of  no  country  furnishes  so  many 
examples  of  wars,  conquests,  sieges,  battles,  victories, 
and  defeats,  as  that  of  India,  in  old  though  fabulous  pe- 
riods ; yet  it  must  be  admitted  that  there  is  probably  no 
nation  on  earth  where,  though  less  honoured,  the  art  was 
not  cultivated  with  greater  advantage  and  success. 

Until  the  era  of  the  modern  invasions,  by  those  fierce 
and  sanguinary  conquerors,  who,  at  the  head  of  their 
warlike  and  barbarous  hordes,  passed  the  mountains  of 
the  north  to  lay  waste  the  fertile  and  peaceful  provinces  of 
India,  inundating  them  with  the  innocent  blood  of  a hiirm- 
less  race,  whose  undefended  territories  they  usurped  as 
lawful  spoil ; until  then,  the  art  of  war  was  but  in  its  in- 
fimey  in  India,  and  the  same  as  it  had  been  for  three 
thousand  years.  The  feeble  resistance  they  made  to 
those  ferocious  conquerors  who  so  unworthily  used  the 
right  of  the  sword,  and  who  (a  thousand  times  worse 
than  the  swarms  of  locusts  which  frequently  spread  dis- 
may over  the  land  by  devouring  the  sources  of  existence) 
carried  desolation  and  death  wherever  they  directed  their 
course,  sufficiently  proves  the  inferiority  of  the  Hindu  in 
discipline  and  courage. 

Their  wars  are  of  three  sorts : those  of  fabulous 
times,  those  of  the  ancient  Kings,  and  those  of  modem 
date.  In  speaking  of  the  last,  I must  premise,  that  I 
profess  to  treat  only  of  such  as  were  carried  on  by  the 
Princes  of  the  countiy  with  each  other,  before  the  ex- 
perience of  European  tactics  and  skill  had  induced 
them  to  admit  foreigners  into  their  armies,  for  the 
purpose  of  being  trained  and  disciplined  by  their  su- 
perior abilities.  This  arose  from  their  ambition,  or 
rather  from  their  narrow  comprehension  and  dim 


MILITARY  SYSTEM. 


S29 


perception  of  their  own  true  interests,  which  hindered 
them  from  seeing  the  dangers  which,  sooner  or  later, 
must  result  from  admitting  such  dangerous  auxiliaries 
into  their  service.  What  I shall  observe  upon  is  ante- 
cedent to  that  epoch  ; which,  I believe,  does  not  go  back 
more  than  sixty  or  seventy  years. 

I do  not  at  all  touch  upon  the  fabled  wars  of  their 
gods,  with  each  other,  or  against  the  giants,  which  are 
so  tediously  given  in  their  books  ; because  they  are  en- 
titled to  no  more  attention  than  a sick  person  in  a fit  of 
delirium-  They  would  introduce  us  to  armies  of  giants, 
whose  heads  reached  the  stars,  riding  on  elephants,  of  a 
size  adequate  to  their  high  stature.  One  of  them  will 
appear  putting  his  shoulders  under  the  firmament  and 
lifting  it  up.  Then,  with  awful  concussion,  he  over- 
turns the  gods  w'ho  dw'ell  there,  and  shews  what  he  is 
capable  of  doing,  and  what  they  have  to  fear.  In  the 
same  style,  a god  goes  forth  to  combat  a giant,  makes 
the  earth  bis  chariot,  the  rainbow  his  bow,  and  Vishnu 
his  arrow.  He  discharges  this  tremendous  shaft,  and, 
at  one  stroke,  utterly  overwhelms  an  immense  city,  in 
which  the  giants,  his  enemies,  were  intrenched,  and  are 
now  all  buried  in  the  ruins. 

It  would  be  easy  for  me  to  bring  forward  a thousand 
fooleries  of  this  sort ; which  I have  read  in  Hindu  books ; 
but  they  could  answer  no  other  purpose  than  to  disgust 
the  reader,  and  to  prove  that  their  poets  are  the  most 
senseless  of  mortals. 

The  history  of  the  wars  of  the  ancient  Kings  of  India 
is  scarcely  less  extravagant  than  the  other,  and  deserves 
no  greater  attention.  It  is  not  composed,  in  sober  prose 
by  historians,  but  by  wild  poets  in  enthusiastic  verse ; 
who,  in  this,  and  in  every  thing  besides,  follow  the  bias 

VoL.  II.  2 T 


330 


MILITARY  SYSTEM. 


of  their  disordered  imagination.  What  truth  can  be  de- 
scried through  the  thick  veil  of  their  fable  ? The  mil- 
ion  of  soldiers  whom  Xerxes  conducted  for  the  over- 
throw of  Greece,  are  but  a handful,  when  compared  with 
the  almost  innumerable  hosts  of  warriors  that  composed 
the  armies  of  the  ancient  Princes  of  India.  But  there  is 
nothing  wonderful  in  such  impostures,  when  we  advert 
to  the  incurable  tendency  of  the  Hindus  to  every  kind 
of  extravagance,  whether  in  their  narration,  in  conversa- 
tion, in  civil  affairs,  in  religious  opinions,  or  in  any  other 
circumstance  of  life. 

But  there  is  one  thing  connected  with  this  subject, 
that  is  not  fabulous ; which  is,  that  their  armies  were 
made  up  of  four  arms,  which  the  Hindus  express  by 
the  word  Chatur-angam.  These  four  were  elephants, 
chariots,  cavalry,  and  infantry.  United,  they  composed 
a complete  army. 

This  mode  of  constructing  an  Indian  army,  subsisted 
at  the  time  of  the  invasion  of  Alexander  the  Great.  It 
was  followed  in  the  army  of  Porus,  who  was  subdued 
and  taken  prisoner  by  that  great  conqueror.  Quintus 
Curtius  remarks,  that,  in  the  line  of  battle,  there  were  ar- 
ranged eighty-iive  elephants,  three  hundred  chariots,  and 
thirty  thousand  infantry.  He  does  not  enumerate  the 
cavalry  of  the  Indian  King,  but  he  afterwards  alludes  to 
it  in  his  narrative. 

What  we  have  said  of  the  four  divisions  of  the  ancient 
Indian  armies,  may  serve  to  fix  the  origin  of  the  game 
of  chess,  which  has  been  the  subject  of  so  many  dis- 
putes and  researches,  as  well  as  to  reform  the  mode  of 
playing  it  in  Europe ; at  least,  as  far  as  regards  the 
chess-men.  I believe  it  is  generally  admitted  to  be  a 
military  game.  Castles,  knights,  pawns,  and  other  terms 


MILITARY  SYSTEM. 


331 


justify  that  idea.  But  is  it  not  ridiculous,  in  the  Euro- 
jiean  way  of  playiii"  it,  to  see  castles  marching  about ; 
a queen  in  every  part  of  the  battle,  and  stoutly  fighting; 
bishops  at  the  side  of  the  King,  maintaining  a conspicu- 
ous share  in  the  combat ; and  the  like  ? 

The  Hindus,  who  play  this  game  as  we  do,  with  some 
slight  variations,  call  it  Chatur-ang-am,  an  army  of  four 
arms.  At  the  two  opposite  sides  of  the  chess-board  they 
plant  the  elephants,  which  were  formerly  surmounted 
with  small  towers.  We  have  substituted  in  their  place, 
thick  solid  castles,  with  regular  battlements  all  round, 
and  we  make  those  great  masses  fly  nimbly  about  in  all 
directions. 

Instead  of  the  bishops  we  employ,  the  Hindus  make 
use  of  carSj  representing  the  vehicle  anciently  used  in 
their  armies.  In  place  of  our  queen,  w'hom  we  make 
very  active  in  the  battle,  rather  unsuitably  to  her  sex, 
they  bring  forward  what  they  call  Mantri,  or  minister  of 
state,  a leader  who  changes  from  place  to  place  during 
the  fight,  and  sometimes  strikes  a blow,  as  he  passes. 
All  this,  we  think,  sufficiently  demonstrates  that  the  Hin- 
dus were  the  original  inventors  of  chess. 

The  field  of  battle  is  called  Pura-  Sthalam,  or  place 
of  combat.  From  this  word  is  probably  derived  the 
name  of  Porus,  which  the  ancient  Greeks  give  to  the 
King  whom  Alexander  conquered  on  the  banks  of  the 
Indus.  They  probably  confounded  the  name  of  the 
place  of  the  battle  with  that  of  the  Prince  who  fought. 
This,  probably,  is  not  the  only  error  into  which  the  au- 
thors w'ould  fall  who  give  such  erroneous  accounts  of 
India,  and  its  inhabitants.  But  it  is  time  to  return  from 
this  digression  to  the  constituent  parts  of  the  armies  of 
the  ancient  Kings  of  India,  beginning  with  the  elephants. 


332 


MILITARY  SYSTEM. 


All  the  ancient  authors  speak  of  towers,  supported  by 
these  animals,  filled  with  combatants,  in  the  armies  of 
the  Asiatic  Princes.  But  1 believe  we  shall  not  form 
correct  ideas  on  the  subject,  without  making  great  al- 
lowances for  the  imagination  of  those  writers.  If  these 
turrets  were  at  all  high,  the  motion  of  the  animal, 
which,  from  its  manner  of  walking,  is  more  jolting  than 
that  of  any  other,  would  necessarily  make  it  lose  its  bal- 
ance  and  tumble  down.  For  the  elephant  docs  not  move 
like  other  quadrupeds,  advancing  the  legs  alternately,  but 
brings  forward  the  two  legs  of  one  side  together.  If 
they  were  constructed  with  much  solidity,  they  would 
be  too  heavy  for  the  animal,  which,  though  the  strongest 
of  any,  does  not  support  a weight  proportioned  to  his 
size.  For,  powerful  as  he  is,  they  can  scarcely  venture 
a heavier  load  on  his  back  than  twelve  hundred  weight ; 
and  they  must  take  some  pains  to  reconcile  him  even  to 
that. 

Of  all  that  has  been  written,  therefore,  of  castles  filled 
with  armed  men,  on  the  backs  of  elephants,  a great 
deal  must  have  been  borrowed  from  indistinct  observers, 
unacquainted  with  the  nature  of  the  animal,  who,  being 
astonished  at  its  enormous  bulk,  fancied  its  strength  to 
be  equally  great.  Towers  such  as  have  been  described 
are  therefore  plainly  absurd.  At  the  same  time,  I do  not 
assert  that  the  elephant  has  not  been  used,  to  great  ad- 
vantage, in  war.  The  soldiers  on  his  back  w'cre  furnish- 
ed with  numbers  of  arrows,  or  other  missile  weapons, 
which  they  could  employ  with  great  effect  against  an 
enemy’s  army.  The  elephant  himself,  when  accoutred 
ibr  the  combat,  was  still  more  terrible  than  his  riders, 
and  wonderfully  contributed  to  spread  terror  and  confu- 


MILITARY  SYSTEM. 


333 


sion  amongst  enemies  unaccustomed  to  that  species  of 
warfare. 

These  extraordinary  creatures,  even  at  this  day,  are 
of  great  use  in  the  armies  of  tiie  Indian  Princes.  But 
they  serve  more  for  parade  than  for  war.  It  belongs  to 
the  dignity  of  generals,  and  other  chiefs,  to  be  mounted 
on  elephants,  superbly  harnessed  ; and,  when  they  take 
the  field,  they  are  armed  with  the  bow,  with  fire-arms, 
and  often  with  a long  s^iear ; which  they  change  in  bat- 
tle according  to  circumstances. 

The  elephant,  by  nature,  has  a great  dread  of  fire ; and 
they  are  obliged  to  train  him  by  practice  to  endure  it ; 
and  even  habituate  him  to  actual  burnings,  that  he  may 
not  in  battle  be  terrified  and  rendered  unmanageable  by 
the  fire- works  which  are  thrown  amongst  them.  In 
sieges  they  are  of  great  use,  in  forcing  the  gates  of  for- 
tified places.  And,  to  increase  their  efficiency,  they  are 
sometimes  equipped  with  strong  points  of  iron  of  great 
strength. 

In  the  Mogul  armies,  an  elephant  always  led  the  way 
in  a march,  having  a long  pole  fixed  on  his  head,  with  a 
great  fiag  hoisted  on  its  top.  Another  elephant  gene- 
rally followed,  who  carried  on  his  back  a small  casket  set 

•I  ' 

in  a niche,  inclosing  some  relics,  precious  to  the  Mu- 
hammadans ; sometimes,  even,  a true  or  pretended  hair 
of  the  beard  of  the  Prophet. 

The  only  unequivocal  service  which  the  elephant 
renders  is  in  the  transport  of  artillery.  When  the  bul- 
locks w hich  draw  the  cannon  are  stopped  by  a slough  or 
a ditch,  or  any  similar  impediment,  one  elephant  or  more 
are  brought,  who  raise  up  the  carriages  with  their  trunks, 
and  greatly  assist  in  carrying  them  through  bad  roads. 
In  passing  rivers  and  canals,  where  there  are  no  fords, 


3^4 


MILITARY  SYSTEM. 


the  people  and  heavy  baggage  are  transported  on  their 
backs.  But  these  advantages,  and  otheis  which  might 
be  mentioned,  are  greatly  overbalanced  by  the  expence 
of  their  keeping. 

The  chariots  are  the  next  department  of  the  ancient 
armies  of  India.  They  appear  to  have  been  very  nu- 
merous  and  of  vast  size.  All  the  principal  officers  rode 
in  them,  and  that  of  the  King  was  particularly  splendid. 
When  two  Princes  were  at  war  with  each  other,  they 
still  kept  up  the  forms  of  politeness,  and  never  com- 
menced a battle  without  saluting  each  other  from  their 
chariots  ; concluding  with  mutual  defiance.  We  read  in 
one  of  their  books  that  one  of  those  Kings,  when  he  rode 
up  to  give  battle  to  his  enemy,  first  shot  an  arrow  of 
compliment,  which  dropped  at  the  foot  of  his  chariot. 
The  other  returned  the  civility  in  the  same  way,  and 
then  the  combat  began. 

I have  never  seen  a minute  description  of  those  vehi- 
cles ; but  the  books  in  which  they  are  mentioned  des- 
cribe them  as  being  large,  and  drawn  by  five  horses.  In 
one  book,  I remember  to  have  read  of  some  Prince,  who, 
in  preparing  for  war,  got  a troop  of  devils  for  a team  ; 
so  that  he  could  not  fail  to  drive  at  a good  pace.  It  was 
a regular  appendage  to  all  chariots,  to  be  hung  round  with 
large  bells,  which  would  create  a fine  clangor  in  the  field 
of  battle,  and  serve  to  spread  terror  and  dismay  through 
the  enemy’s  ranks. 

Perhaps,  it  is  in  imitation  of  those  ancient  chariots  of 
war,  that  the  Hindus  of  the  present  day  decorate  their 
carriages  with  many  bells,  the  tinkling  of  which  announ- 
ces their  approach  from  afar.  But  the  cars,  in  which  the 
Hindus  now  sometimes  travel,  are  of  modern  taste,  and 
bear  no  analogy  to  the  ancient  war  chariots. 


MILITARY  SYSTEM. 


335 


Cavalry  formed  the  third  division  of  the  Hindu  army. 
Their  strength,  however,  did  not  consist  in  that  arm, 
their  whole  dependence  being  on  the  foot.  This  is  now 
wholly  changed  in  modern  times,  when  the  infantry  are 
almost  entirely  laid  aside,  with  the  exception  of  a few 
undisciplined  bands  of  freebooters,  whose  principal  and 
indeed  only  business,  is,  not  to  fight,  but  to  spread  them- 
selves about  in  the  defenceless  villages  ; to  pillage,  ravage, 
burn,  and  destroy  whatever  comes  in  their  way  ; and  to 
scatter  havoc  and  desolation  through  the  whole  territory 
of  the  enemy. 

The  Moguls  and  Mahratas,  who,  till  lately,  were  the 
two  principal  pow'ers  who  disputed  the  mastery,  in  ma- 
ny long,  obstinate,  and  bloody  wars,  sometimes  brought, 
on  each  side,  upwards  of  a hundred  thousand  horse  into 
the  field.  The  Mahrata  Princes,  if  united,  could  make 
a muster  of  three  hundred  thousand. 

But  they  have  never  been  able  to  bring  forward  any 
thing  like  this  immense  number  of  combatants  ; because 
they  knew  scarcely  any  thing  of  the  military  art.  The 
severe  lessons  which  the  Europeans  have  continually  af- 
forded them,  for  more  than  three  hundred  years,  since 
they  have  had  a footing  there,  have  scarcely  yet  opened 
their  eyes  to  the  defects  of  their  ancient  system  of  tac- 
tics, and  the  great  superiority  of  those  of  their  opponents. 
They  have  never  yet  known  what  the  severity  of  disci- 
pline in  an  army  may  effect,  or  the  advantage  of  the  ar- 
rangement of  the  troops,  the  order  of  marching,  and  en- 
campment. They  are  wholly  devoid  of  the  skill  by 
which  large  masses  of  men  are  moved,  without  confusion 
•or  trouble  ; and  they  think  they  have  done  every  thing 
when  they  have  got  together  an  immense  and  indiscrimi- 


336 


MILITARY  SYSTEM. 


nate  multitude,  without  order,  and  acting  in  the  field 
from  individual  impulse  and  at  random. 

The  General  has  under  him  a great  number  of  chiefs, 
M'ho  command  such  horse  troops  as  they  can  raise  upon 
pay.  Each  man  brings  his  own  horse,  and  receives  cer- 
tain wages  for  himself  and  beast,  which  he  keeps  at  his 
own  expence ; and  when  it  dies  or  is  lost,  he  also  is  dis- 
missed from  the  service. 

This  method  of  recruiting  their  armies  is  extremely 
prejudicial  to  the  enterprize  of  the  soldier  ; because  the 
great  object  of  his  care  being  to  preserve  the  horse,  upon 
the  safety  of  which  his  own  bread  depends,  he  is  always 
ready  to  make  his  escajie,  when  any  real  danger  appears. 

In  these  armies,  desertion  is  very  frequent ; nor  are 
the  deserters  either  strictly  sought  after  or  severely  pun- 
ished. What  they  chiefly  depend  upon  as  a preventative, 
is  to  keep  up  a good  arrear  of  pay  ; which  compels  the 
soldier  to  remain  at  his  colours,  or  to  relinquish  what  he 
has  earned..  Sometimes,  indeed,  they  mutiny  in  such 
cases,  and  arrest  their  General,  or  threaten  him  with  the 
sabre : all  which  he  is  obliged  to  put  up  with,  without 
blaming,  far  less  punishing,  the  agitators.  He  reconciles 
them,  in  the  best  way  he  is  able,  by  giving  them  acknow- 
ledgemnts  at  least  of  the  debt ; and  tlie  same  slippery 
service  is  renewed. 

Troops  so  undisciplined  and  mercenary  cannot  be  ex- 
pected to  be  very  courageous  ; but  marks  of  valour  are 
often  seen  in  their  leaders,  particularly  among  the  Moors. 
They  never  fly  in  battle,  though  over-matched,  while 
any  of  their  people  support  them;  and  the  point  of 
honour  is  more  concerned  amongst  them,  in  submitting 
to  a retreat,  than  amongst  us. 


MILITARY  SYSTEM. 


337 


'I'he  privates  in  the  Moorish  and  Mahrata  cavalry  arc 
in  general  very  poorly  mounted.  Parties  of  them  some- 
times make  excursions,  and  burst  into  a district  where 
they  were  not  at  all  expected.  It  is  not  that  good  horses 
are  not  to  be  found  in  India,  particularly  in  the  northern 
states  ; but  they  are  sold  so  high  that  private  individuals 
cannot  afford  to  buy  them.  The  chiefs,  however,  take 
none  but  the  best ; and  they  are  at  great  pains  to  find 
them.  They  decorate  them  in  various  wai^s,  and  often 
paint  them  over  with  different  colours.  They  dress 
them  also  with  infinite  neatness,  and  mount  them  with 
perfect  grace. 

The  Mahratas  accustom  their  steeds  to  stop  when  a 
certain  cr}’  is  given.  The  horseman  dismounts,  and  the 
horse  stands  still  as  if  he  were  tied.  I knew  a late  in- 
stance of  a robber  who,  seeing  a horse  thus  standing  still, 

, got  upon  his  back  to  fly  beyond  the  reach  of  his  pursu- 
ers, and  had  got  the  animal  into  a gallop,  when  the 
owner  perceived  him,  and  instantly  gave  the  accustomed 
cry  to  halt.  The  docile  creature  obeyed  its  master’s  call, 
perceived  its  error,  and  suddenly  stopped.  The  robber 
tried  all  means  to  spur  him  on,  but  they  were  ineffectual ; 
and  he  v\^s  fain  to  dismount  and  make  his  escape  on  his 
own  legs. 

The  Moorish  and  Mahrata  cavalry  are  armed  with 
lances  and  arrows ; to  which  some  of  them  add  the 
musquet.  Many  have  a wretehed  sabre,  and  a great 
number  carry  cataris  or  daggers.  Several  have  no  other 
armour  than  the  whip  or  rod,  with  which  they  push  on 
their  steed.  Each  individual  provides  his  own  horse 
and  arms;  and  there  is  nothing  like  uniformity  in  their 
weapons  or  accoutrements. 

VoL.  II.  2U 


3B8 


MILITARY  SYSTEM. 


They  scarcely  understand  marching  in  a line,  nor  are 
they  exercised  in  the  evolutions  of  cavalry  ; which  is  in- 
deed less  necessary,  as  a general  engagement  is  a thing 
almost  unheard  of  amongst  them.  In  their  first  wars 
there  was  nothing  beyond  skirmishes,  or  sudden  sur- 
prizes by  one  party  upon  another,  which  generally  ended 
with  little  bloodshed.  The  operations  of  an  undisciplined 
army  must  always  have  consisted,  as  they  do  to  this  day 
in  India,  in  burning  and  laving  waste  the  enemy’s  coun- 
try, in  pillaging  the  poor  defenceless  inhabitants  and  put- 
ting them  to  the  torture,  to  force  them  to  disclose  their 
concealed  treasures.  It  is  not  therefore  to  be  wondered 
at  that  small  detachments  of  European  cavalry  or  infan- 
try should  haA’e  been  recently  found  to  rout  ten  times 
their  number  of  such  a miserable  host. 

The  infantry  force  was  still  more  wretched  before  the 
present  practice  began,  of  permitting  their  troops  to  en- 
ter into  the  service  of  the  Europeans,  for  the  puqiose  of 
giving  them  discipline.  Till  then,  foot  soldiers  were  lit- 
tle known  in  the  Mogul  and  Mahrata  armies. 

Infantry,  however,  were  more  esteemed  among  the 
Kings  of  antiquity  ; then  forming  the  fourth  order  of 
their  military  establishment.  It  was  then  the  most  nu- 
merous part,  and  what  was  most  relied  on  in  their  bat- 
tles. And  still  it  constitutes  to  this  day  the  only  strength 
of  the  little  Princes  of  tlie  country  known  commonly 
under  the  name  of  Poligars. 

These  Poligars,  who  may  be  compared,  in  several  re- 
spects, with  the  Barons  of  France  and  England  during 
the  thirteenth  century,  who  from  their  lofty  castles  and 
towers  could  brave  and  insult  the  royal  authority,  which 
they  often  found  means  to  bridle  and  subdue,  are  very 
numerous  in  various  provinces  of  India ; and  were 


MILITARY  SYSTEM. 


339 


Still  more  so,  before  the  great  European  power,  which 
of  late  has  extended  its  rule  or  influence  over  the  coun- 
try, had  diminished  the  number  of  those  privileged  rob- 
bers Their  defences  are  thick  forests,  or  steep  moun- 
tains, where  they  can  set  at  defiance  those  who  rule  over 
the  countries  which  enclose  them.  The  higher  power, 
finding  it  impossible  to  reduce  them  without  much  la- 
bour ; and  fearing  at  the  same  time,  by  unnecessary  vio- 
lence, to  rouse  them  to  acts  of  pillage  and  devastation, 
is  contented  to  live  with  them  in  the  best  manner  it  may. 

The  confined  and  barren  territory,  possessed  by  the 
Poligars,  not  being  adequate  to  their  maintenance  and 
that  ol'  their  horde,  they  keep  a great  number  of  robbers 
and  plunderers  in  their  employment,  whom  they  send  out, 
from  time  to  time,  in  the  night,  to  the  neighbouring  eoun- 
try  ; from  which  they  return  with  their  booty,  and  share 
it  with  their  masters. 

The  English,  however,  after  experiencing  some  loss, 
have,  by  perseverance,  almost  wholly  eradicated  this  evil ; 
and  have  shewn  the  robbers,  to  their  cost,  what  military 
discipline  and  vigour  can  accomplish,  in  the  most  diffi- 
cult enterprises. 

The  arms  of  these  chiefs,  and  of  those  they  have  in 
their  service,  are  bows  and  arrows,  spears,  and  match- 
lock guns.  They  are  utterly  ignorant  of  regular  battle 
or  of  maintaining  a contest  in  the  open  field  ; but,  when 
pursued,  they  betake  themselves  to  their  thick  woods  or 
steep  rocks,  where  they  endeavour  to  decoy  the  en- 
emy into  some  narrow  defile,  suited  to  their  active  and 
desultory  attacks.  It  was  not  without  penetrating  into 
the  heart  of  their  forests,  and  after  great  labour  and  loss, 
that  the  English  succeeded  in  laying  hold  of  their  lead- 


340 


MILITARY  SYSTEM. 


trs,  and  establishing  in  their  teiritory  a state  of  order  and 
tranquillity,  which  they  had  never  known  before. 

Castrametation  is  as  little  understood  by  the  Hindu 
Generals  as  the  order  of  fighting.  In  their  march,  and 
encampment,  there  is  the  utmost  confusion.  When  it 
is  necessary  for  the  army  to  halt,  the  great  object  attend- 
ed to  is  the  facility  of  obtaining  water.  A large  supply 
is  not  every  where  to  be  found,  particularly  at  certain 
times  of  the  year : and  whole  armies  have  been  seen  re- 
duced to  the  utmost  extremity  of  distress  by  being  de- 
prived, even  for  a short  time,  of  an  article  of  such  indis- 
pensable necessity  in  a burning  climate. 

A great  flag,  which  goes  first,  and  is  raised  very  high, 
marks  the  place  where  the  army  is  to  halt.  Every  divi- 
sion takes  up  its  ground  beyond  the  standard,  without 
regularit}'  or  order.  The  cliief  pitches  his  tent  in  the 
midst  of  his  party,  and  hoists  his  flag  upon  it ; every 
leader  having  one  appropriate  for  himself,  u Inch  may  be 
distinguished  by  his  own  party.  Thus  every  thing  is 
in  confusion,  with  the  exception  of  a small  space  about 
the*  tent  of  the  General,  wliere  some  degree  of  order  is 
observed ; and  likewise  in  the  market  place,  where  a 
very  good  police  is  kept  up.  Here  all  sorts  of  goods  are 
to  be  seen,  and  various  kinds  of  merchandise,  in  abun- 
dance,  which  are  chiefly  supplied  from  the  plunder  of 
the  country  through  which  the  army  has  marched.  For 
no  Hindu  army  has  any  respect  for  property.  \\'herever 
they  spread,  rape,  conflagTation,  pillage,  devastation,  and 
every  sort  of  t xcess  accompany  their  progress. 

The  wasteful  Hindus  scarcely  know  what  it  is  to  form 
a magazine,  or  to  have  convoys  of  provisions ; trusting 
wholly  to  their  foraging  panics  to  supply  their  wants. 
And,  so  e.flectually  is  this  done,  that  numbers  of  pur- 


MILITARY  SYSTEM. 


341 


vcyors  follow  the  armies,  buying  at  a cheap  rate,  from 
the  soldiers,  the  goods  and  property  pillaged  in  the 
march,  which  they  bring  regularly  to  the  market.  On 
tlie  other  hand,  when  their  march  lies  through  a country 
already  laid  waste,  these  dealers  follow  with  their  oxen 
laden  with  provisions. 

The  most  abominable  profligacy  exists  in  all  their 
armies,  but  particularly  among  the  Moors.  The  per- 
sons, who  so  devote  themselves,  have  separate  quarters 
tvhich  are  perfectly  well  known,  and  not  less  frequented. 
The  General  makes  them  an  object  of  revenue. 

Among  the  followers  of  the  camp  there  are  numbers 
of  mountebanks,  all  sorts  of  magicians,  soothsayers,  and 
fortune-tellers,  rope-dancers,  slight  of  hand  men,  sharp- 
ers, thieves,  faquirs,  blind  beggars,  and  in  short  so  many 
useless  mouths  that  they  out-number  the  effective  sol- 
diers. Besides,  every  soldier  is  accompanied  by  his 
whole  family ; so  that  an  army  of  twenty  or  five  and 
twenty  thousand  soldiers,  is  attended  by  a train  of  two 
or  three  hundred  thousand  other  individuals,  whose 
chief  employment  it  is  to  take  advantage  of  the  confu- 
sion which  reigns  in  a camp,  and  to  addict  themselves 
to  plunder  and  every  other  sort  of  licence.  The  Mahra- 
tas  are  not  so  subject  to  this  evil,  because  it  is  not  so 
easy  to  keep  uj)  with  them  in  the  forced  marches  they 
are  accustomed  to  make. 

The  tents  of  the  chiefs,  particularly  amongst  the 
Moors,  are  large  and  commodious,  suited  to  the  taste 
for  luxury  and  voluptuousness  which  cliaracterises  the 
Asiatic  Princes.  They  are  filled  W’ith  superb  and  use- 
less finery,  and  divided  into  several  apartments,  of  which 
some  are  for  their  wives  or  concubines,  by  w-hom  they 
arc  always  attended.  In  the  midst  of  the  tuimdt  of 


343 


MILITARY  SYSTEM. 


camps,  a Hindu  Prince  never  forgets  any  thing  that  can 
administer  to  his  appetites  or  enervate  his  courage. 

To  take  an  army  of  this  sort  by  surprise,  is  no  diffi- 
cult operation  ; for  they  keep  no  outposts.  Their  spies 
in  the  enemy’s  camp,  in  some  measure,  make  up  for 
the  defect,  by  apprizing  their  friends,  when  they  per- 
ceive any  extraordinary  movement  of  the  enemy,  and  so 
putting  them  on  their  guard. 

Assaults  by  night  are  but  rare,  the  parties  being  more 
disposed  to  enjoy  their  own  slumber  than  to  disturb 
that  of  their  enemies,  at  unseasonable  hours. 

The  art  of  besieging  towns  was  also,  till  of  late,  but 
little  understood.  Famine  or  capitulation  were,  in  gene- 
ral, the  only  means  resorted  to  for  gaining  possession 
of  any  place  of  strength.  To  attempt  to  take  a town 
by  storm,  would  have  been  considered  an  undertaking 
of  desperation  and  madness  : and  it  has  often  happened 
that  places,  surrounded  only  with  old  earthen  W’alls,  and 
defended  by  a few  hundred  of  the  neighbouring  peasan- 
try, with  no  arms  but  a few  matchlock  musquets,  have 
been  defended  for  a long  time,  against  considerable 
armies ; who,  being  fatigued  and  worn  out  by  the  con- 
tinued repulses  of  the  besieged,  have  been  obliged  to 
retire  from  the  place,  with  the  disgrace  of  having  made 
no  impression  upon  it  whatever. 

The  state  of  safety  in  which  the  governor  of  a town, 
so  besieged,  considers  himself  to  be,  against  all  the 
efforts  of  a beleaguering  army,  is  carried  to  a degree  of 
confidence  so  unconquerable,  that,  even  in  these  days, 
when  they  have  had  experience  of  what  European  cou- 
rage and  conduct  can  do,  and  have  seen  the  awful  conse- 
quences of  a successful  siege,  followed  up  by  an  assault, 
they  still  retain  their  obstinacy.  Instances  have  lately 


MILITARY  SYSTEM. 


343 


occurred  of  the  commanders  of  these  paltry  earthen  forts 
refusing  to  surrender,  at  the  summons  of  a European 
army,  defying  it  with  insolence,  and  demeaning  them- 
selves, at  the  moment  of  the  assault,  as  if  they  were  only 
attacked  by  some  undisciplined  hordes. 

In  general,  it  is  held  a point  of  honour  in  the  com- 
mander of  a town,  never  to  surrender  at  the  6rst  sum- 
mons, however  inconsiderable  and  defenceless  the  place 
may  be,  and  however  powerful  the  army  that  attacks  it ; 
let  the  terms  proposed  for  capitulation  be  ever  so  rea- 
sonable. To  surrender  under  such  circumstances, 
would  , bring  public  disgrace  upon  the  sovereign ; and  all 
the  world  would  consider  it  an  act  of  treason  on  the  part 
of  the  governor. 

The  use  of  trenches  has  been  long  known  to  the  Hin- 
dus, and  they  have  been  accustomed  to  make  their  ap- 
proaches by  that  means  to  the  places  they  besiege.  When 
the  two  parties  thus  get  near  to  each  other,  they  fall  to 
mutual  defiance  and  reproaches.  “ If  you  cannot  take 
“ this  place,”  say  the  besieged  Pagans  to  the  Muham- 
madan aggressors,  “ you  will  look  as  queer  as  if  you 
“ had  been  eating  pork.”  “ Veiy  true,”  reply  the  Mu- 
salmans,  “ but  if  we  do  take  it,  it  will  be  as  pleasant  to 
“ you,  as  if  you  had  eaten  up  a cow.”  Bravery  is  a 
virtue  laid  claim  to  by  all  nations,  even  by  the  most 
indolent  and  timid ; and  when  people  of  that  stamp, 
amongst  whom  we  cannot  refuse  the  Hindus  the  very 
highest  rank,  feel  themselves  out  of  the  reach  of  danger, 
they  are  the  most  apt  to  give  a loose  to  vain  glory  and 
gasconade. 

One  method  of  taking  a fortress,  very  much  practis- 
ed, is  that  of  incantation.  The  besiegers  employ  magi- 
cians and  sorcerers,  who  exert  all  the  power  of  their 


344 


MILITARY  SYSTEM. 


wicked  arts  to  paralyze  the  exertions  of  the  besieged, 
and  to  make  their  leader  fail.  He,  again,  puts  contrary 
spells  in  operation,  fit  to  counteract  these  machinations, 
or  even,  of  so  potent  a nature,  as  to  dim  at  the  total  de- 
struction of  the  besieging  army.  1 know  that,  since  I 
have  been  in  India,  all  this  has  been  practised  : with 
what  advantage  to  either  party,  I leave  to  the  reader 
to  imagine. 

The  fortifications  of  places  of  the  first  order  formerly 
consisted,  and,  in  many  parts,  still  consist,  in  one  or  two 
thick  walls,  flanked  with  round  or  triangular  towers ; 
upon  which  some  pieces  of  cannon,  but  poorly  supplied, 
are  commonly  mounted.  A wide  and  deep  ditch  is  on 
the  outside ; but,  as  the  Hindus  are  unskilful  in  the 
construction  of  bridges,  they  always  leave  a causeway 
from  the  gate  of  the  town  over  the  ditch,  which  is  gene- 
rally masked  by  a wall,  that  conceals  it  from  w'ithout. 

But,  since  the  Europeans  have  introduced  themseh'es 
among  the  Hindus,  as  their  masters  in  homicide  ; since 
they  have  made  them  the  fatal  present  of  their  destruc- 
tive tactics,  and  have  taught  them  to  cut  each  others 
throats  with  more  method  and  effect,  according  to  the 
refinements  of  military  art ; since,  in  furnishing  them 
with  engines  more  murderous  than  their  own,  they  have 
had  the  abhorred  distinction  of  teaching  them  by  rule, 
the  dreadful  uses  to  which  those  instruments  can  be 
turned,  for  the  destruction  of  the  species ; since  that 
epoch,  which  they  have  for  ever  to  deplore,  the  Hindus 
have  changed  their  modes  of  warfare,  in  the  camp  and 
field,  as  well  as  in  the  fortress. 

The  most  considerable  of  their  ancient  jflaces  of 
strength  are  the  castles,  built  on  mountains  of  steep  rock ; 
rhany  of  which  appear  impregnable.  They  are  called 


MILITARY  SYSTEM. 


345 


Diirgas,  and  are  seen  in  great  numbers  in  that  part  of 
India  which  is  most  hilly.  We  find  in  Quintus  Curtius* 
a description  of  one  of  these  Durgas  called  Aornus^  on 
the  banks  of  the  Indus,  which  stood  out  against  Alex- 
* ander,  and  which  he  was  unable  to  tiikc  until  abandon- 
ed by  the  giurison. 

The  Durgas  that  liave  a great  elevation,  have  the  in- 
convenience  of  a cold  and  humid  atmosphere  ; while,  in 
the  valley,  or  at  the  foot  of  the  rock,  the  air  is  mild,  and 
sometimes  hot.  For  this  reason,  those  who  are  station- 
ed in  these  high  forts  are  unhealthy,  and  are  subject  to 
fevers,  which  are  very  difficult  to  cure. 

I shall  conclude  this  branch  of  my  subject  with  a few 
Words  on  the  Arms  of  the  country.  The  Hindus  have 
thirty  two  different  kinds  of  weapons,  each  of  which  has 
a particular  name  and  description  in  their  books.  Mo- 
dels of  them  are  also  to  be  seen  in  the  hands  of  the  images 
of  their  principal  gods.  Each  of  the  thirty- two  gods  has 
his  own  peculiar  weapon.  It  would  be  difficult  to  give, 
in  writing,  any  tolerable  description  of  them,  as  hardly 
one  of  them  bears  the  smallest  resemblance  to  such  as 
are  known  in  Europe.  All  that  can  be  said  in  general, 
is,  that  some  are  edged  for  hacking,  some  pointed  for 
the  thrust,  and  others  obtuse  and  weighty  for  the  pur- 
pose of  contusion.  Among  the  defensive,  are  the  hel- 
met and  the  shield.  The  latter , is  the  more  common, 
and  is  made  of  leather,  studded  with  nails,  with  large 
round  heads  ; and  is  generally  about  two  feet  in  diame- 
ter. 

Some  Hindu  soldiers,  instead  of  a cuirass,  wear  a kind 
of  thick  and  quilted  jackets ; a sort  of  armour  greatly  in 


VoL.  II. 


* Lib.  viii.  c.  1 1. 

2 X 


346 


MILITARY  SYSTEM. 


use  amonejst  the  Hebrews  of  old,  and  other  ancient  peo- 
ple. They  were  made  with  great  art,  and  could  ward 
off  the  blows  of  cutting  instruments  ; and  the  same  ad- 
vantge  is  attributed  to  those  of  the  Hindus : but  they 
certainly  are  not  impenetrable  to  musket  shot ; and  I 
cannot  imagine  that  any  advantage  they  afford  can  be  at 
all  equivalent  to  the  inconvenience  they  occasion  in  sul- 
try climates. 

The  most  common  weapon  of  offence,  in  ancient  times, 
was  the  bow  and  arrow.  It  is  still  practised  with  skill 
and  effect.  Their  arrows  are  small,  not  being  more  than 
two  or  two  and  a half  feet  long.  The  bows  do  not  ex- 
ceed that  length,  although  theu*  fables  make  those  of 
their  gods  to  be  of  a prodigious  sweep.  It  is  stated  that 
the  bow  of  Rama  was  carried,  u'ith  difficulty,  by  fifty 
thousand  men. 

The  favourite  tveapon  of  Vishnu  is  the  Chakram; 
which  is  a round  or  circular  machine,  of  which  many 
devotees  of  the  god  bear  the  emblem,  imprinted  on  their 
shoulders  with  hot  iron.  It  is  still  used  in  some  places, 
and  is  nothing  more  than  a large  circular  plate  of  iron, 
the  outer  edge  of  which  is  made  very  sharp.  Through 
the  centre  a shaft  passes,  by  means  of  which  a rotatory 
motion  is  given  to  the  plate,  which  whirls  with  great 
rapidity,  and  cuts  ^vhatevcr  it  approaches.  I am  inclin- 
ed to  believe,  that  neither  this,  nor  several  other  weapons 
that  I have  seen  represented  in  the  hands  of  the  idols, 
are  at  all  usee,  in  any  other  nation. 

Another  species,  very  much  in  use  among  all  the 
Hindu  Princes,  is  a sort  of  large  rocket,  hooped  with 
iron,  and  eight  or  ten  inches  long.  They  fire  it  in  a 
horizontal  position,  and  employ  it  chiefly  in  spreading 
confusion  and  disorder  amongst  the  cavalry.  They 


MILITARY  SYSTEM. 


347 


wound  whatever  they  approach  ; and  some  emit  a cres- 
cent of  fire,  which  makes  them  exceedingly  dangerous. 
In  general  they  do  not  make  so  loud  a report  as  our 
hand-grenades,  but  they  have  a more  extensive  range. 

From  the  Hindu  books,  it  appears  that  the  use  of  these 
fire-works,  which  are  called  Vana  or  Bana^  is  very  an- 
cient. Mention  is  made  in  the  Ramayana  of  the  Vana, 
or  Rocket  of  Rama,  as  one  of  his  principal  missiles. 
The  Vana  is  also  one  of  the  thirty- two  species  of  arms 
enumerated  by  the  ancient  Hindus ; which  is  a proof 
that  the  use  of  gunpowder  was  not  unknown  to  them, 
at  an  early  period  ; for,  without  that  material,  it  would 
be  impossible  to  charge  the  rockets,  which,  from  the 
oldest  times  to  the  present  day,  have  been  employed  by 
this  people. 

Besides,  the  knowledge  and  practice  of  the  various 
sorts  of  fire- works  known  in  Europe,  must  have  been 
of  ancient  date  amongst  the  Hindus ; since  there  are 
some  casts,  whose  ordinary,  and  sometimes  only  occu- 
pation, has  always  been  the  making  of  such  preparations 
of  gunpowder.  It  is  probable  that  the  Europeans  have 
borrowed  the  art  from  them.  But  it  is  certain  that  they 
possessed  it  before  the  period  of  the  modern  invasions 
of  the  Christian  and  Muhammadan  powers ; which  evi- 
dently establishes  the  invention  of  gunpowder,  among 
them,  to  have  preceded  its  discovery  in  Europe  by  many 
centuries. 

At  the  same  time,  it  appears  that  the  Hindus  were 
not  formerly  acquainted  wnth  the  destructive  effects  of 
this  powerful  agent,  when  strongly  compressed  in  metal- 
lic tubes.  It  was  reserved  to  the  Europeans  to  instruct 
them  in  this  deplorable  and  pernicious  science.  For, 
till  the  invasions  from  Europe,  the  people  of  India  made 


S48 


MILITARY  BYSTBM. 


no  use  of  gunpowder,  but  for  pleasure  and  amusement. 
Their  invaders  taught  them  its  murderous  qualities. 

Besides  several  of  the  ancient  instruments  peculiar  to 
the  nation,  the  Hindus  have  lately  adopted  the  lance, 
the  dagger,  and  the  sabre.  The  last  is  now  their  fa- 
vourite weapon.  They  have  masters  of  defence  who 
teach  the  art ; and  they  practise  it  very  gracefully.  But 
these  arms  are  not  often  stained  with  the  blood  of  an 
enemy. 

The  musket  has  also  become  a favourite  amongst 
them,  although,  in  their  hands,  it  is  not  very  fatal.  Till 
lately,  they  had  only  matchlocks,  and  their  powder  has 
been  always  very  bad. 

The  Hindu  armies  are  never  exercised  in  firing.  Their 
Princes  think  it  a useless  expence  to  waste  powder  in 
any  other  way  than  in  the  field  of  battle. 

Of  late,  the  Europeans  have  provided  them  with  pieces 
of  cannon,  of  brass  and  cast  iron.  They  had  iron  ones 
before,  but  they  were  composed  of  separate  bars,  fas- 
tened together,  and  of  an  enormous  calibre  ; and,  with 
this  miserable  artillery^  they  shot  stone  balls  of  more 
than  a foot  in  diameter.  They  did  not  understand  any 
way  of  pointing  them  but  horizontally.  I'heir  ignor- 
ance of  the  European  mode  of  serving  the  artillery  was 
often  the  cause  of  many  of  them  losing  their  lives.  I 
have  read,  in  a manuscript  written  here  about  sixty  years 
ago,  that,  about  that  time,  the  Raja  of  Tanjore,  for  some 
grudge,  having  declared  war  against  the  Dutch,  sent  a 
eonsiderable  body  of  troops  to  take  the  fort  of  Negapa- 
tam.  Some  cannon  shots  were  fired  upon  them  from 
thence  without  taking  effect.  The  King’s  troops,  re- 
marking that  the  bullets  went  high  over  their  heads,  ad- 
vanced to  the  glacis,  thinking  they  had  nothing  to  fejir 


MILITARY  SYSTEM. 


349 


from  the  artillery  of  their  enemies.  But  the  Dutch, 
taking  the  opportunity  of  their  near  approach,  loaded 
their  guns  with  grape-shot,  and,  taking  a good  aim, 
threw  the  whole  army  into  disorder,  and  taught  them, 
to  their  cost,  how  easy  it  was  to  change  the  direction  of  a 
a cannon. 

The  author,  from  whom  I quote^  adds,  that,  on  the 
same  occasion,  a Brahman,  in  the  service  of  the  Raja, 
having  gone  too  near  the  fort,  his  palanquin  was  struck 
with  a cannon-shot,  and  shivered  in  pieces.  He  himself 
was  unhurt,  having  cautiously  quitted  it  a little  before ; 
but  his  fear  was  so  excessive  that  he  fled,  with  the  utmost 
precipitation  ; swearing,  from  time  to  time,  by  the  three 
hundred  and  thirty  millions  of  gods,  that  he  would  never 
again,  while  he  lived,  go  within  ten  leagues  of  any  colo- 
ny inliabited  by  European  dogs. 


APPENDIX. 


ON  THE  SECT  OF  THE  JAINAS,  AND  THE  PRINCIPAL  DIFFERENCES 
BETWEEN  THEM  AND  THE  BRAHMANS. 


1 HE  details  which  I propose  to  give  on  the  sect  of  the  Jainasf^ 
their  doctrines  and  particular  customs,  have  been  communicated 
to  me  by  several  learned  persons,  belonging  to  that  sect,  in  various 
districts,  and  at  different  times.  But,  as  my  instructors  did  not 
agree  in  all  points,  I have  thought  it  most  prudent  to  avoid  all  un- 
certainty, by  omitting  every  thing  on  which  there  was  a diversity 
of  opinion,  and  to  admit  that  only  on  which  they  were  all  agreed  I 
have  likewise  taken  pains  to  ascertain  the  authenticity  of  great 
part  of  what  follows,  by  consulting  several  Jaina  books,  which  were 
for  some  time  in  my  possession,  and  from  which  many  of  the  par- 
ticulars here  given  are  abridged.  So  that  I can  venture  to  vouch 
for  the  accuracy  of  what  I report.  And  I may  be  permitted  here 
to  say  that  it  has  been  my  constant  rule,  while  I have  been  medi- 
tating this  work,  in  all  cases  to  which  my  personal  observation  did 
not  extend,  or  where  I had  not  the  authority  of  books,  to  reject 
whatever  I had  taken  from  one  mouth,  if  I found  it  contradicted  by 
others,  during  the  whole  range  of  my  excursions  in  the  different 
provinces  of  India. 

The  name  of  Jaina  is  composed  of  two  words  Ji  and  Aa,  signi- 
fying a person  that  has  renounced  the  ordinary  modes  of  thinking 
and  living  among  mankind.  For  a true  Jaina  is  bound  to  this  sepa- 
ration from  society,  by  his  religion,  which  prescribes  it,  and  also 


JAINAS. 


Appendix. 


351 


that  he  may  avoid  the  scorn  and  sneers  which  the  due  perform- 
ance of  his  sacred  duties  would  there  bring  upon  him  ; and  by  that 
firm  belief  in  holy  things  which  he  must  hold  inviolable  to  his 
dying  hour.  Yea,  his  religion  is  the  only  true  one  upon  earth  ; the 
primitive  faith  of  all  mankind. 

In  the  progress  of  time,  the  true  religion  was  gradually  abused 
in  different  essential  points ; and  abominations,  corruptions,  and 
superstitions  of  every  kind  have  usurped  its  place.  The  Brah- 
mans who  gained  the  ascendant,  swerved  from  all  the  old  religious 
maxims  of  their  Hindu  ancestors,  laying  aside  the  venerable  tra- 
ditions of  their  masters,  and  substituting  in  their  place  a mon- 
strous combination  in  which  there  cannot  be  seen  a trace  of  the 
primitive  doctrines. 

The  Brahmans  are  undoubtedly  the  inventors  of  the  Vedas,  the 
eighteen  Puranas,  the  Trimurti,  and  the  extravagant  fables  of  the 
Avataras  of  Vishnu,  the  infamy  of  the  Lingam,  the  worship  of  the 
Cow  and  other  Animals,  and  of  sensible  objects,  the  sacrifice  of 
the  Yajna,  and  many  other  absurdities  not  less  reprehensible.  The 
whole  of  these  are  rejected  hy  the  Jainas,  who  hold  them  to  be  a 
mass  of  abominations,  innovations,  and  corruptions  of  the  true  and 
primitive  religion. 

These  depravations  of  the  Brahmans  were  not  indeed  introduced 
suddenly  and  at  once,  but  insensibly  and  little  by  little.  The  Jainas, 
who  then  formed,  with  the  Brahmans,  a part  of  the  same  general 
body  of  Hindus,  all  possessing  the  same  common  religion,  were 
unwilling  to  come  to  an  open  rupture,  but  never  ceased,  from  the 
outset,  to  oppose  with  all  their  might  the  dangerous  innovations 
and  changes  which  that  proud  body  were  introducing  into  the  pure 
system  which  every  class  of  Indians  had  professed  from  the  re- 
motest times. 

But  the  sound  believers  at  that  period,  perceiving  that  all  their 
endeavours  to  preserve  the  true  religion  pure  and  unspotted,  were 
unavailing,  and  that  the  Brahmans  were  continually  advancing  in 
apostacy  with  rapid  strides,  and  seemed  determined  to  bring  mat- 
ters to  a crisis  by  drawing  over  the  thoughtless  multitude  into  the 
torrent  on  which  they  themselves  had  embarked,  were  forced  into 
the  unpleasant  necessity  of  an  open  rupture.  This  became  abso- 
lutely unavoidable  when,  after  so  many  other  innovations,  the  Brah- 
mans introduced  the  dangerous  novelty  of  the  sacrifice  of  Yajna, 


JAINAS. 


352 


Appendix. 


in  which  a living  oR’ering,  generally  a ram,  is  sacrificed,  in  contra- 
diction to  the  most  sacred  and  inviolable  principles  of  the  Hindus, 
that  uniformly  and  rigorously  interdicted  every  species  of  slaugh- 
ter, which,  in  its  most  innocent  form,  no  necessity  could  justify. 

After  that  detestable  innovation,  matters  came  to  an  extremity. 
The  Jainas  assumed  that  appellation,  which  sufficiently  denoted 
the  course  they  were  to  pursue.  They  kept  no  longer  any  terms, 
but  declared  themselves  in  a state  of  open  insurrection  against  the 
corrupters  of  the  true  primitive  religion.  They  withdrew  from 
the  Brahmans  and  all  their  adherents,  and  formed  the  body  of 
Jainas  such  as  it  now  exists,  and  composed  of  some  faithful  Brah- 
mans, of  Kshatriya  or  Soldiers,  of  Vaisya  or  Merchants,  and  of 
Sudras  or  Cultivators.  These  four  divisions  now  compose  the 
posterity  of  the  Hindus  of  every  cast  who  united  together,  in  early 
times,  to  oppose  the  innovations  of  the  Brahmans,  and  who  have 
preserved  in  purity  the  pristine  religion  of  the  country. 

After  this  rupture,  the  Jainas,  or  true  believers,  never  desisted, 
during  a long  course  of  time,  to  oppose  the  progress  of  the  Brah- 
mans, and  to  reproach  them  with  their  apostacy  and  impious  con- 
duct. The  points  on  wliich  they  differed  had  been  till  then  the 
subjects  merely  of  learned  controversy,  but  now  afforded  grounds 
for  a long  and  bloody  war,  in  which  the  Jainas  held  up  for  a long 
time  against  their  adversaries.  But  the  wicked  innovations  of  the 
Brahmans  having  gradually  been  adopted  by  most  of  the  Kshatriya 
or  Rajas,  and  the  great  majority  of  the  other  tribes,  they  became 
the  more  powerful  party,  and  succeeded  at  last  in  beating  down 
the  Jainas,  and  reducing  them  to  a state  of  abject  submission  ; 
every  where  demolisning  the  places  and  objects  of  their  worship, 
depriving  them  of  their  religious  and  civil  liberty,  excluding  them 
from  all  places  and  employments,  and  reducing  them  to  such  ab- 
solute distress  that  in  many  provinces  of  India  there  does  not  re- 
main the  slightest  vestige  of  the  Jainas  or  their  worship. 

This  persecution  and  religious  war,  the  commencement  of 
which  cannot  be  exactly  ascertained,  as,  according  to  all  appear- 
ances, it  must  have  begun  at  a very  remote  period,  seems  to  have 
continued  to  modern  times  ; as  we  are  assured  that  kings  and  other 
Jaina  princes  exercised  their  government  in  many  countries  of  the 
peninsula  within  these  four  or  five  hundred  years;  and  it  is  as- 
serted that  it  was  under  their  protection,  and  by  their  assistance, 


JAINAS. 


Appendix. 


353 


that  several  of  the  temples  and  other  public  monuments  were 
erected,  which  are  at  present  held  by  that  sect,  and  are  to  be  found 
in  the  different  provinces. 

The  Brahmans  are  now  universally  predominant.  The  Jainas 
no  where  possess  the  land  nor  even  confidential  employments  ; but 
conform  themselves  in  all  places  to  the  ordinary  life  of  other  Hin- 
dus, addicting  themselves,  like  the  rest,  to  agriculture  and  trade. 
The  tribe  of  Vaisya,  the  most  numerous  of  any,  is  almost  ex- 
clusively engaged  in  traffic,  and  chiefly  in  that  of  vessels  of  cop- 
per and  other  metals  used  by  the  Hindus  in  their  kitchens. 

The  Brahmans  intermixed  with  the  Jainas  are  not  numerous. 
I have  been  informed,  however,  that  in  the  south  of  the  Mysore, 
at  the  distance  of  three  or  four  days  journey  from  the  place  where 
I am  now  writing,  there  are  fifty  or  sixty  families  of  Brahman- 
Jainas  who  have  a temple  for  their  own  special  use,  with  a Brah- 
man Guru  of  their  sect,  who  officiates  in  it,  at  a village  called 
Mahleyore. 

In  the  principal  temples  pertaining  to  the  sect,  those  for  exam- 
ple of  Balagola,  Madhu-giri,  and  others,  the  Gurus  or  priests  who 
perform  the  sacred  functions,  are  taken  from  the  tribe  of  Vaisya 
or  Merchants,  and  not  from  that  of  Brahmans.  This  usurpation 
on  the  part  of  the  Vaisya,  added  to  the  reproach  they  lie  under 
of  having  corrupted  or  altered  the  true  religion  of  the  Jainas, 
by  mixing  it  with  several  superstitious  practices  of  their  oppo- 
nents, has  excited  against  them  the  jealousy  and  distrust  of  the 
Brahmans  of  the  sect,  who  treat  them  as  Patila  or  heretics.  But 
the  differences  between  them  have  never  broken  out  into  an  open 
rupture. 

The  body  of  Jainas  is  divided  into  two  principal  sects,  one  of 
which  bears  the  name  of  Jaina-Basru,  and  the  other  Kashta-Chan- 
da-Swetambari.  According  to  the  system  of  the  latter,  there  is  no 
other  Moksha  or  Mukti  ; that  is  to  say,  there  is  no  other  supreme 
felicity  or  object  of  mankind,  but  the  carnal  enjoyment  of  the  sexes. 
This  article  forms  the  distinguishing  feature  of  their  system,  al- 
though they  differ  in  several  other  ^points  from  the  Jaina-Basru. 
This  last  sect  is  more  numerous  than  the  other,  and  we  offer  this 
short  abridgement  of  the  doctrines  which  they  teach. 

VoL.  II.  2 Y 


354 


JAINAS. 


Appendix. 


Religious  System  of  the  Jamas. 

They  acknowledge  but  one  Supreme  Being,  one  God  only,  to 
whom  they  give  the  appellations  of  Jainesrjara,  Para-matmu,  Par- 
afiara-vastu,  and  several  others,  all  expressive  of  his  infinite  na- 
ture. 

To  this  Being  alone  men  ought  to  offer  up  their  adoration  and 
sacrifices. 

The  adoration  and  other  marks  of  respect  which  the  Jainas  fre- 
quently offer  to  their  Tirthuru,  their  Cbakravartis,  and  to  several 
other  objects  of  worship  held  sacred  among  them,  and  represented 
under  a human  shape,  naturally  refer  to  the  Supreme  Being  alone  ; 
for  those  holy  personages,  in  taking  possession  after  death  of  the 
Moksha  or  Mukti,  the  supreme  felicity,  have  become  intimately 
united  and  inseparably  incorporated  with  the  Divinity. 

The  Supreme  Being  is  one  and  indivisible,  spiritual,  and  without 
parts  or  extension.  His  four  principal  attributes  are  as  follows  : 

1.  Ananta  Gnanam  : — Wisdom  infinite. 

2.  Ananta  Darsanam  : — Intuition  infinite  ; or  knowing  all  things, 
and  being  every  where  present. 

3.  Ananta  Viryam  ; — Infinite  pow’er. 

4.  Ananta  Sukham  : — Infinite  happiness. 

This  great  Omnipotent  is  wholly  absorbed  in  the  contemplation 
of  his  own  infinite  perfections,  and  in  the  enjoyment  of  his  own 
blessedness. 

He  concerns  not  himself  at  all  with  earthly  things,  and  inter- 
meddles not  with  the  order  and  government  of  this  great  universe. 

The  virtue  and  vice,  the  good  and  evil  which  prevail  in  the 
world  are  equally  indifferent  to  him. 

Virtue,  being  just  and  good  in  its  own  nature  ; those  who  prac- 
tise it  in  this  world,  shall  find  an  unbounded  reward  in  another  life, 
in  a happy  regeneration,  or  in  immediate  introduction  to  the 
S^varga. 

Vice,  being  unjust  and  wicked  in  its  nature,  the  vicious  shall 
find  a suitable  punishment  in  an  evil  resurrection,  or  in  descend- 
ing straight  into  the  infernal  .Vai  a/ra,  there  to  expiate  their  crimes. 
But,  in  neither  case,  does  the  divinity  interfere.  He  takes  no  con- 


JAINAS. 


355 


Appendix* 

cern  in  their  actions  here,  nor  in  their  rewards  or  punishments  in 
a future  state. 

Matter  is  eternal,  and  independent  of  the  Divinity.  Whatever 
exists  now,  has  always  existed,  and  will  continue  for  ever. 

Not  only  is  matter  eternal,  but  the  order  also  that  prevails  in  the 
universe,  such  as  the  fixed  and  uniform  motion  of  the  stars,  the 
separation  of  light  from  darkness,  the  succession  and  renovation 
of  the  seasons,  the  production,  and  reproduction  of  animal  and 
vegetable  life.  In  short,  whatsoever  is  visible  is  also  everlasting  ; 
and  whatsoever  is  shall  endure  without  considerable  alteration. 


Metemfisychosis. 

The  most  prominent  dogma  of  the  religion  of  the  Jainas  is  that 
of  the  transmigration  of  the  soul  of  one  body  into  another  after 
death.  The  transition  is  from  the  body  of  one  man  into  that  of 
another  man,  or  into  that  of  a brute  : and  a soul  is  either  elevated 
or  degraded  in  this  way,  according  to  the  previous  virtue  or  vice 
of  the  possessor. 

The  Jainas  attempt  to  explain  their  system  of  future  retribution 
in  the  following  way. 

Although  a man  may  not  have  to  reproach  himself  with  great 
crimes,  yet  still  the  slightest  tinge  of  vice  discolours  the  genuine 
hue  of  virtue,  and  the  offender  must  suffer  transmigration  into  the 
body  of  an  insect,  a reptile,  a bird,  or  a quadruped,  and  is  degraded 
in  this  respect,  less  or  more,  according  to  the  degree  of  his 
offences. 

When  the  balance  of  virtue  and  vice  stands  nearly  equal,  and 
still  more  when  the  good  outweighs  the  evil,  the  soul  removes  into 
the  body  of  a rational  creature,  and  regains  a new  existence,  more 
or  less  happy  in  proportion  to  the  degree  of  virtue  which  it  pre- 
served in  the  other  world.  The  noblest  transmigration  of  all  is 
into  a Brahman  or  into  a cow. 

When  an  individual  has  led  a life  eminently  virtuous,  he  passes 
directly  after  his  disease  to  Swarga. 

When  a wicked  man  dies,  he  goes  headlong  into  Naraka. 

In  these  several  particulars,  the  system  of  the  Jainas  differs  very 
little  from  that  of  their  enemies  the  Brahmans ; but  they  differ 


356 


JAINAS. 


Appendix. 

more  wirlely  in  their  opinions  concerning  the  Lokaa  or  worlds.  For 
the  Jainas  entirely  reject  the  fourteen  Lokas  of  the  Brahmans,  and 
also  their  three  principal  abodes  of  happiness,  the  Satya-loka,  Vai- 
kuntha,  and  Kailasa,  the  paradises  of  Brahma,  Vishnu,  and  Siva. 

The  Jainas  admit  but  of  three  worlds,  which  they  express  by 
the  generic  name  of  ./a^a/-/rzya.  It  comprises  the  Urddhwa-loka, 
the  paradise,  which  is  the  highest  of  all ; the  Adha-loka^  hell,  and 
sometimes  called  Patala,  the  lowest  of  all ; and  the  Madhya-loka, 
or  middle  world,  the  earth,  the  abode  of  mortals. 


1.  The  Urddhwa-loka  or  Swarga. 

That  world,  the  first  of  the  Jagat-triya,  has  Devendra  for  its  king, 
and  has  for  its  inhabitants  only  the  virtuousTew.  There  are  sixteen 
mansions  in  the  Swarga,  in  which  a higher  and  a higher  degree  of 
happiness  is  enjoyed  in  proportion  to  the  degree  of  virtue.  The 
first  and  best  of  the  sixteen,  in  which  the  highest  felicity  is  found, 
is  called  Sadhu-dharma,  and  is  attainable  only  by  the  eminently  holy, 
who  will  here  enjoy  uninterrupted  bliss  for  a period  of  thirty-three 
thousand  years.  The  last  and  lowest  of  the  sixteen  abodes  is  called 
Achuda  Karjia^  where  the  moderately  virtuous  are  admitted  and 
enjoy  happiness  for  a thousand  years.  In  the  intermediate  places 
a degree  of  enjoyment  greater  or  less  is  inherited  ; and  every  vir- 
tuous soul  has  its  mansion  assigned  according  to  its  rank  in  merit. 

The  chief  happiness  enjoyed  in  these  abodes  arises  from  the 
company  of  many  women  of  exquisite  beauty,  from  whose  society 
the  blessed  draw  the  purest  delight,  by  indulging  the  senses  of 
sight  and  hearing  alone,  and  without  animal  gratification.  They 
are  ravished  to  ecstacy  by  the  continual  view  of  those  enchanting 
creatures,  whose  melodious  voices  fill  them  with  transports  of  de- 
light infinitely  beyond  what  cainal  pleasures  can  bestow. 

But  this  life  does  not  continue  for  ever.  After  enjoying  it  for  a 
fixed  number  of  years,  in  a state  of  less  or  greater  intensity  of  hap- 
piness according  to  the  elevation  of  their  respective  merits,  they 
are  all  doomed,  each  at  his  own  prescribed  period,  to  revisit  the 
earth,  where  their  souls  renew  the  transmigration  from  body  to 
body. 


Appendix. 


JAINAS. 


357 


Adha~loka  or  .Yaraka  : Hell. 

The  Second  World  of  the  Jagat-triya  is  called  Adha~loka  or  Aa- 
raka,  and  sometimes  Patala.  This  is  the  lowest  world  of  all, 
where  those  who  had  led  the  most  wicked  lives  on  earth,  whose 
sins  were  too  numerous  and  flagrant  to  be  expiated  by  the  vilest 
possible  state  of  transformation,  are  doomed  to  linger  in  some  one 
of  the  seven  dungeons,  each  more  hideous  than  another. 

The  first  abode,  or  least  terrible,  is  called  Retna-firavai.  The 
sinners  w’ho  are  relegated  thither  suffer  torments  for  a thousand 
years.  The  second,  or  Sarkana-firavai,  is  destined  for  those  who 
are  subjected  to  the  torment  of  three  thousand  years.  The  third 
is  called  Vahluka-firavai,  where  the  punishment  extends  to  seven 
thousand  years.  The  fourth,  named  Panka-firavai  detains  its 
prisoners  ten  thousand  years.  Then  follow  Dhuma-firavai  and 
Tama-jiravai,  the  sixth  and  seventh,  where  the  lengthened  suffer- 
ings are  for  periods  of  seventeen  and  twenty-two  thousands  of 
years.  But  in  the  last  and  most  dreadful  of  all,  the  Maha-damaij- 
pravai.,  the  prison  of  the  most  obdurate  and  outrageous  sinners, 
the  torture  is  prolonged  during  a space  of  three  and  thirty  thou- 
sand years.  The  souls  of  women,  however  guilty,  being  less 
capable  of  enduring  the  extremity  of  pain,  are  never  doomed  to 
the  unutterable  woes  of  this  last  region  of  the  damned. 

Sinners  of  all  classes  have  thus  their  assigned  periods,  places, 
and  degrees  of  punishment ; and  even  in  this  ultimate  place  of 
horrors,  the  retribution  is  suited  to  the  relative  excess  of  wicked- 
ness and  crime.  One  of  the  punishments,  to  which  great  criminals 
are  there  exposed,  is  to  place  them  between  two  mountains,  the 
sides  of  which  are  made  to  approach,  and,  by  collapsing,  flatten 
the  bodies  of  the  culprits,  braying  their  bones  to  pow'der,  and 
spreading  their  substance  over  the  whole  face  of  the  mountains 
like  a thin  leaf  of  a tree.  The  mountains  re-open  and  recede, 
and  again  unite  with  a shock,  disclosing  the  unhappy  wretch  and 
crushing  him  again  by  turns.  Nor  does  time  bring  relief,  by  end- 
ing his  existence  or  deadening  his  sensibility  to  pain,  until  the  long 
period  revolves  and  returns  him  again  to  the  earth,  to  animate  in 
rotation  a new  scries  of  bodies. 


358  jAixXAS.  Appendix* 

In  no  region  of  the  Xaraka  is  the  punishment  perpetual ; never 
exceeding  three  and  thirty  thousand  years,  nor  falling  short  of  a 
thousand. 

The  Madhya-loka. 

The  Tliird  World  of  the  Jagat-triya,  is  the  Madhya-loka,  the 
intermediate  state,  or  world  which  men  inhabit ; the  abode  of  virtue 
and  vice. 

This  hoka  is  a Reju  in  extent,  or  the  space  which  is  traversed 
by  the  sun  in  half  his  yearly  course.  But  Jambu-dwijia,  the  earth 
in  which  we  live,  is  but  a small  part  of  the  Madhya-loka,  and  is 
no  more  than  a vast  continent,  environed  on  all  s^es  by  a wide 
ocean.  It  contains  a lake,  extending  a lak  of  Yojana  in  length,  or 
about  four  hundred  thousand  leagues  ; in  the  midst  of  which  the 
fan)ou3  mountain  of  Maha-meru  raises  its  summit. 

The  Jambu-dwipa  is  divided  into  four  parts  ; Purva-videha, 

• 1/iara-videha,  Bharata-kshetra  (in  w'hich  India  is  situated),  and 
Ahi-vratta,  These  are  situated  on  the  east,  west,  south,  and 
north  of  the  Maha-meru,  respectively.  They  are  likewise  divided 
from  each  other  by  boundaries  consisting  of  six  enormous  moun- 
tains, called  Himavat,  Maha-himavat*,  Xishadha,  Xila,  Ahrumani, 
Sikaris  : the  three  firs’  situated  to  the  north  of  the  lake,  and  the 
others  to  the  south. 

All  these  mountains  stretch  in  one  direction  from  east  to  west, 
and  cross  the  whole  Jambu-dwipa  from  sea  to  sea. 

In  the  space  which  intervenes  between  one  mountain  and  ano- 
ther, immense  plains  are  situated,  where  the  trees,  the  shrubs, 
and  the  fruits  are  of  a crimson  hue.  Children  of  either  sex,  born 
in  those  regions,  are  fit  for  propagation  forty-eight  hours  after 
their  birth.  Men  there  are  exempt  from  pain  and  disease.  Ever 
happy  and  contented,  they  feast  on  the  succulent  plants  and  deli- 
cious fruits  which  the  unsolicited  earth  yields  them  spontaneous- 
ly : and  placid  even  in  their  death,  which  translates  them  into  the 
elysium  of  Sivarga. 

On  the  sumiiiit  of  Mount  MahaAiimavat,  a mighty  fountain 
springs,  from  which  the  Ganges  and  Indus,  with  twelve  other 


May  not  these  be  the  greater  and  lesser  Imaus  ? 


Appendix.  jainas.  359 

great  rivers,  take  their  origin.  These  fourteen  streams  preserve 
a regular  and  unintermitting  flow.  Unlike  the  spurious  Indus  and 
' Ganges  of  the  Brahmans,  they  are  always  unfordable,  and  subject 
neither  to  flooding  nor  desiccation,  to  ebbing  or  flowing ; but  keep 
their  even  course  through  the  boundless  plain,  till  they  mingle 
their  waves  with  the  ocean. 

The  Jaina  names  for  these  fourteen  rivers  are,  Ganga,  Sindu, 
Rohita-toya,  Rohita,  Harita-toya,  Harikantha,  Sitha,  Sit’oda,  Nari, 
Narikantha,  Swarna-kula,  Rupya-kula,  Riktha,  Rikth’oda. 

The  sea  which  encircles  the  Jambu-dwipa  is  two  laks  of  yojana 
in  breadth,  or  eight  hundred  thousand  leagues.  Beyond  this  great 
expanse  of  waters  there  is  another  Jamdu-dwifia,  or  continent 
called  Maha-lavani.  It  has  also  a race  of  inhabitants,  with  its 
own  Maha  mcru,  and  sacred  rivers  intersecting  its  ample  plains. 
This  Jambu-dwipa  is  two  laks  of  yojana  in  extent,  and  is  surround- 
ed with  a sea  four  laks  of  yojana  across. 

Beyond  this  sea  there  is  another  Jambu-dnvifia,  called  Dahata- 
kishendah,  which  is  double  the  extent  of  the  preceding,  and  has 
two  Maha-meru  mountains.  It  is  inhabited  by  human  beings  also, 
and  has  its  holy  fountains  and  rivers.  The  sea  is  here  eight  laks 
of  yojana  across. 

On  the  other  side  of  this  ocean  a fourth  Jambu-dwipa  is  situat- 
ed, with  the  imposing  appellation  of  Puskara-vratta-dwifia,  which 
again  doubles  the  preceding  in  all  its  proportions ; has  its  two 
Mount  Maha-merus,  its  streams,  and  its  surrounding  ocean. 

On  the  farther  shores  of  this  utmost  sea,  at  a distance  of  sixteen 
laks  of  yojana,  a mountain  rears  its  bead,  with  the  name  of  Ma- 
nush’otra-parvata,  forming  the  Thermopylae  of  the  human  race, 
beyond  which  no  earthly  being  has  ever  passed.  The  islands  in 
that  extreme  ocean  have  never  been  visited  by  man. 

In  each  of  the  four  Jambu-dwipas,  there  are  several  Tirthuru, 
Chakravarti,  Ta«w-rfeua/a,  and  other  holy  persons.  The  numbers 
of  each  class  vary,  but  there  are  not  less  than  twenty  of  any  one, 
nor  n.ore  than  eighty. 

Succession  and  Division  of  Time. 

The  duration  of  Time  is  divided  into  six  periods,  which  have 
been  succeeding  each  other  without  interruption  from  all  eternity. 


JAINAS. 


360 


Appendix, 


At  the  close  of  each,  a general  and  total  revolution  takes  place 
through  all  nature  ; and  the  world  is  renewed. 

The  first  and  longest  of  these  periods  is  called  Pratama~kala, 
and  endures  four  koti  of  koti,  or  forty  millions  of  millions  of 
years. 

The  second,  Diuitiya-kala,  lasts  thirty  millions  of  millions. 

Tretiya-kala,  the  third,  diminishes  to  twenty  millions  of  mil- 
lions. 

Chaturta-kala,  the  fourth,  comes  down  to  ten  millions  of  mil- 
lions, bating  forty-two  thousand  years. 

The  fifth  period,  called  Panchama-kala,  or  time  of  inconstancy 
and  change,  is  the  very  age  in  which  we  now  live,  and  will  last 
twenty  one  thousand  years.  This  present  year  of  the  Christian 
aera,  1807,  is  the  two  thousand  four  hundred  and  fiftieth  year  of 
the  Panchama-kala  of  the  Jainas. 

The  recency  of  the  commencement  of  this  period,  going  back 
only  2450  years,  strikes  me  as  something  remarkable,  and  inclines 
me  to  believe  that  it  takes  its  origin  from  the  epoch  of  their  open 
rupture  with  the  Brahmans,  and  their  separation  from  the  other 
Hindus.  So  famous  an  event  might  well  give  rise  to  a new  sera. 
If  this  point  could  be  well  ascertained,  it  would  enable  us  to  fix 
with  more  probability  than  we  can  do  now,  the  origin  and  antiqui- 
ty of  the  greater  number  of  Hindu  tales ; because  it  was  the  in- 
vention, as  it  is  thought,  and  the  introduction  of  these  fables  into 
the  religious  system  of  the  Hindus,  that  created  the  schism  which 
still  subsists  between  the  Brahmans  and  Jainas. 

The  sixth  and  last  of  the  periods  is  called  Shashta-kala^  and  will 
continue  a thousand  years.  When  it  arrives,  the  element  of  fire 
shall  disappear  from  the  earth,  and  those  who  are  then  alive  shall 
feed  on  unwholesome  reptiles  and  such  roots  and  herbs  as  they 
can  find  in  their  precarious  search. 

In  that  last  age  there  will  be  in  the  earth  neither  division  nor 
abolition  of  casts,  no  public  nor  private  property,  no  form  of 
government,  no  kings  nor  laws.  Men  shall  then  have  passed  into 
a savage  state. 

The  period  will  close  with  a Pralayam^  a flood  which  shall 
inundate  all  the  earth  except  the  mountain  Vidyartha^  which  is  of 
silver,  and  will  alone  remain  unburied  by  the  waters. 


Appendix.  jainas.  361 

The  flood  will  be  occasioned  by  unceasing  rain  of  forty-seven 
days,  attended  with  a mixture  and  confusion  of  the  elements. 

Some  persons  living  near  the  mountain  of  silver  will  take  refuge 
in  the  caves  that  are  about  it,  and  shall  be  saved  from  the  universal 
ruin.  When  the  flood  retires,  they  will  come  forth  from  the  moun- 
tain and  replenish  the  earth.  The  six  periods  will  commence 
again  in  their  regular  order,  and  succeed  one  another  as  before. 

Knowledge  and  Learning  of  the  Jainas. 

The  learning  and  science  of  the  Jainas  is  wholly  deposited  in 
four  Vedas.,  twenty-four  Puranas,  and  sixty-four  Sastras. 

The  names  of  the  Puranas  are  the  same  with  those  of  the  twen- 
ty-four Tirthurus  formerly  mentioned,  there  being  a Purana  de- 
voted to  each  Tirthuru  and  containing  his  history. 

The  names  of  the  four  Vedas  are  Pratamani-yoga,  Charanani- 
yoga,  Karanani-yoga,  Dravyani-yoga.  They  were  written  by 
Ad'eswaroy  the  most  ancient  and  famous  personage  known  among 
the  Jainas.  He  flourished  before  the  twenty-four  Tirthurus,  and 
burst  upon  this  world  from  the  Swarga.  Assuming  our  nature, 
he  underwent  the  life  of  a Brahman,  a penitent,  and  a Nirvani. 
He  lived  a whole  Purva  Koti  or  a hundred  million  of  millions  of 
years.  He  is  not  only  the  author  of  the  Vedas,  which  he  wrote 
with  his  own  hand  ; but  he  also  divided  men  into  different  casts, 
laid  down  the  rules  by  which  they  were  to  be  directed,  their  form 
of  government,  and  all  the  ordinances  which  still  unite  the  Jainas 
to  one  another.  Ad’eswara,  in  short,  is  in  every  respect  to  the 
Jainas  what  Brahma  is  to  the  Brahmans,  and  probably  both  are 
formed  from  the  same  model. 

The  Shalaka  Purusha. 

Besides  Ad’eswara,  who  is  considered  as  the  most  perfect  of 
beings  who  ever  appeared  on  our  earth  in  human  shape,  the  Jainas 
acknowledge  sixty-three  other  famous  personages  whom  they  de- 
nominate by  the  generic  appellation  of  Shalaka  Purusha ; and 
their  history  is  found  recorded  in  the  first  of  the  Vedas,  called 
Pratamani-yoga,  and  also  in  the  twenty-four  Puranas.  Of  these 
sixty-three  holy  personages,  twenty-four  are  Tirthurus,  twelve 
Chakravartis,  nine  Vasu-devatas,  nine  Bala-vasu-devatas,  and  nine 
Bala-ramas. 

The  twenty-four  Tirthurus  are  the  most  celebrated  of  these 
holy  personages.  Their  condition  was  the  most  elevated  that  any 
VoL.  II.  2 Z 


^62  JAIN  A3.  Appendix, 

human  being  can  attain.  They  all  lived  in  the  most  absolute  state 
of  J\/7rvani  or  naked  penitents.  They  were  subject  to  no  human 
infirmity,  weakness,  or  want,  not  even  to  mortality.  After  sojourn- 
ing long  upon  earth  in  purity  and  holiness,  they  chose  at  last  to 
depart,  and  by  slow  degrees  their  physical  frame  dissolved,  yield- 
ing up  to  the  five  elements  the  particles  belonging  to  each,  which 
were  gradually  attracted  to  the  Aloksha,  the  abode  of  the  divinity, 
and  united  to  his  nature  for  ever. 

I’he  Tirthurus  descended  from  the  Swarga  and  assumed  the 
human  form  in  the  tribe  of  Kshatriya  or  Rajas.  They  afterwards 
became  Brahmans,  having  been  initiated  into  that  tribe  by  the 
ceremony  of  Dakshina.  During  their  lives  they  gave  an  example 
of  all  the  virtues,  exhorting  men  to  conform  to  the  precepts  and 
rules  enjoined  by  Ad’eswara,  and  devoted  themselves  to  the  prac- 
tice of  penitence  and  contemplation.  Several  of  them  lived  very 
long.  The  first  existed  some  millions  of  years.  The  lives  of  the 
rest  gradually  diminished,  and  the  last  of  all  lived  no  more  than 
eighty  years.  They  flourished  in  the  age  called  Chaturta  Kala, 
which  immediately  preceded  that  of  our  own  times,  and  lasted  a 
ko*i  of  kotis,  or  ten  millions  of  millions  of  years. 

Some  of  them  had  been  married  before  they  became  penitents, 
but  after  wards  renounced  their  wives  in  order  to  devote  themselves 
to  a contemplative  and  ascetic  life.  Others  were  penitents  from 
their  youth  up.  Their  names  are  as  follow;  Vrishabha,  Adita, 
Sambhava,  Abhlnandana,  Sumati,  Padma-prabha,  Subh’arshava, 
Chandra-prabha,  Pushpa-danti,  Sitala,  Sryansga,  Vasu-pujya,  Vi- 
mala,  Atlanta,  Dhaima,  Santi,  Kuntu,  Ara,  Malla,  Muni-suvratta, 
Mahny,  Mihuny,  Parasiva,  Vardhamana. 

There  are  no  Tirthurus  at  present  in  this  division  of  the  Jambu- 
dwipa,  which  those  holy  persons  have  disappeared  from,  several 
thousand  years  ago  ; although  they  will  return  in  future  ages. 

Besides  the  twenty-four  Tirthurus,  the  Jainas  reckon  also  twelve 
Chakra-vartis  in  the  number  of  their  sixty-three  Shalaka  Purusha. 
These  Chakra-vartis  were  a sort  of  emperors  who  had  divided 
amongst  them  the  dominion  of  the  Jambu-dwipa.  They  were  con- 
temporary with  the  'I'irthurus,  and  bore  the  following  names ; 
Bharata,  Sagara,  Maghava,  Sanatkumara,  Santi,  Kuntu,  Kara, 
Subama,  Arasayana,  Jaya-sena,  Sur’endrata,  Biahmadata. 

These  twelve  Chakra-vartis  descended  also  from  Swarga,  and 
in  the  human  form  joined  the  tribes  of  Rajas.  From  thence  some 


Appendix. 


JAIXAS. 


363 


of  them  being  adopted  into  the  cast  of  Brahmans  became  peni- 
tents, and  were  ultimately  received  into  the  state  of  endless  feli- 
city at  their  death.  Others  returned  again  to  Swarga  from  which 
they  had  descended  ; and  the  remaining  part  having  led  a dissolute 
life  while  in  this  world  have  been  sent  at  their  death  to  expiate 
their  new  crimes  in  Naraka. 

The  twelve  Chakra-vartis  or  emperors  were  frequently  at  war 
with  each  other.  They  were  also  frequently  opposed  by  the  nine 
Bala  vasu-devas,  the  nine  Vasu-devatas,  the  nine  Bala-ranias*  ; 
these  seven  and  twenty  being  a sort  of  half  Chakra-vartis  and  reck- 
oned amongst  the  sixty-three  Shalaka-purushei  u ; and  their  his- 
tory is  written  in  the  first  of  the  Vedas  called  Pratamani-yoga,  and 
also  in  the  twenty-four  Puranas  and  other  sacred  compositions. 

The  second  Veda  of  the  Jainas  has  the  name  of  Charanavi-yoga, 
and  describes  at  length  the  rules  of  the  casts  of  the  various  ranks 
and  conditions  in  society,  and  several  other  matters  of  that  kind. 

The  third  Veda,  called  Karanani-yoga,  describes  the  nature, 
order,  and  composition  of  the  Jagat-triya  or  three  worlds. 

The  fourth  Veda,  Dravyani-yoga,  teaches  the  philosophy,  in- 
cluding the  metaphysical  systems  of  the  Jainas,  described  under 
the  titles  of  six  Dravya,  five  Panchashti  Kaya,  seven  Tatva,  and 
nine  Padartha ; being  twenty-seven  in  all,  and  comprising  all  that 
is  extant  on  the  philosophical  institutions  of  the  Jainas. 

Rank  of  Sannyasi  JVirvani,  among  the  Jamas. 

The  highest  station  to  which  a human  being  can  attain  is  that 
of  Sannyasi  JTirvani  or  naked  penitent.  A person  in  this  situation 
is  no  longer  a man,  but  becomes  a part  of  the  divinity,  to  whom  he 
is  in  some  measure  assimilated  by  his  devotions.  When  he  has 
arrived  at  the  highest  possible  degree  in  this  profession,  he  volun- 
tarily lays  it  down,  and,  without  dying,  his  earthly  frame  is  atte- 
nuated, and  he  obtains  the  Moksha  by  absorption  into  the  god- 
head. 

No  true  Nirvani  penitent  now  exists  in  this  division  of  Jagat- 
triya  ; and  consequently  no  mortal  is  now  capable  of  obtaining  the 

• The  Rama  of  the  Brahmans  is  found  among  the  nine  Bala-ramas  of 
the  Jainas,  as  Krishna  is  one  of  their  nine  Vasu-devata.  The  Brahmans 
have  usurped  these  two  names  in  order  to  complete  the  Avataras  of  their 
Vishnu.  But  they  were  not  allowed  to  pass  amongst  the  gods  of  the  Brah- 
m ms  until  they  had  died  and  suffered  the  pains  of  Naraka,  as  the  Jair.as 
affirm. 


364 


JAINAS. 


Appendix, 


Moksha  or  supreme  felicity;  because,  to  be  qualified  for  that  dis- 
tinction, a man  must  have  been  a Brahman  born,  and  must  also 
pass  through  the  state  of  a Nirvani  penitent. 

Women  never  having  aspired  at  anytime  to  this  rank,  it  follows 
that  in  no  age,  can  persons  of  that  sex  have  been  qualified  to  re- 
ceive the  Moksha. 

After  many  millions  of  years  and  several  millions  of  transmi- 
grations from  body  to  body,  all  men  ultimately  attain  to  the  state 
of  Nirvani  penitent,  and  terminate  their  course  by  reunion  with 
the  divinity  through  the  blessing  of  Moksha. 

But,  before  arriving  at  this  sublime  condition,  it  is  requisite  to 
pass  through  eleven  inferior  degrees  of  contemplation,  forming  a 
noviciate  or  course  of  preparation  for  the  degree  of  Nirvani,  dur- 
ing wnich  the  penitent  is  gradually  acquiring  advancement  in 
purity  until  he  arrives  at  ultimate  perfection. 

These  eleven  degrees  are:  Darsanaka,  Vrataka,  Samayika, 
Prasadhava-vachi,  Sach-chitta-vrata,  Ratri-vakta,  Bramachari,  Ara- 
nia-vrata,  Parijna-vrata,  Anuman-vrata,  Utachti-vrata,  and  Nir- 
vani. 

When  he  has  reached  this  lofty  summit,  the  penitent  is  no 
longer  of  this  world,  but  becomes  wholly  insensible  to  earthly  con- 
cerns. He  sees,  with  equal  indifference,  the  good  and  the  evil, 
the  virtue  and  the  vice  which  prevail  amongst  men.  He  is  entire- 
ly exempted  from  human  passions  and  their  effects,  and  neither 
loves  nor  hates.  He  is  beyond  the  wants  of  nature,  and  can  bear 
all  sorts  of  privations  without  pain.  Hunger  and  thirst  are  no 
longer  felt,  and  he  can  pass  weeks  or  months  without  sustenance. 
When  he  submits  to  food,  he  takes  indiscriminately  whatever 
nourishment,  either  animal  or  vegetable,  comes  in  his  way.  An 
excrement,  if  it  comes  the  readiest,  is  not  rejected.  He  knows  not 
the  shelter  of  a roof,  the  bare  plain  or  shady  forest  being  his  only 
alternative.  Having  no  wants,  he  lives  in  absolute  independence 
and  in  total  estrangement  from  other  men.  Though  quite  naked, 
he  is  utterly  regardless  of  wind  or  rain,  of  heat  or  cold.  He  is  ex- 
empt from  disease  and  infirmity.  He  has  a lofty  contempt  for  all 
men,  let  their  rank  or  condition  in  life  be  ever  so  high.  Whether 
they  do  right  or  wrong  he  cares  not.  He  casts  not  a look  away  on 
any  man,  nor  receives  any  visit.  He  suffers  no  thought,  nor  af- 
fection, nor  inclination,  to  wander  from  the  Deity  ; of  whose 
essence  he  already  considers  himself  to  be  a part.  Absorbed  in 


Appendix. 


JAINAS. 


365 


the  contemplation  of  the  divine  perfections,  what  consideration  has 
he  to  bestow  on  the  world  and  all  its  vanities  ? 

But  a life  of  abstinence,  hardship  and  contemplation,  during 
the  eleven  stages  which  have  been  enumerated,  must  gradually 
impair  the  bodily  frame  of  the  devotee.  It  wastes  away  like  ATar« 
pura,  the  Indian  camphire,  in  the  furnace.  The  five  principles 
of  which  it  consists  are  imperceptibly  dissipated ; the  earth,  the 
water,  the  fire,  the  wind,  and  the  air,  rejoining  their  kindred  and 
native  elements;  till  nothing  but  a shadow  or  phantom  of  the  Nir- 
vani  remains. 

Arrived  at  this  incomparable  state  of  perfection,  he  quits  this 
sublunary  world,  and  goes  to  unite  himself  inseparably  with  the 
deity,  and  to  enjoy  in  his  bosom  spiritual  happiness,  complete  and 
everlasting. 

Civil  rules  of  conduct  among  the  Jainas. 

Their  civil  ordinances  are  in  many  respects  the  same  as  those 
of  other  casts  of  Hindus,  and  particularly  those  of  the  Brahmans. 
Their  scrupulosity  respecting  purity  and  impurity  is  nearly  as 
great,  and  they  follow  nearly  the  same  modes  of  purification  from 
external  and  internal  pollution.  For  this  purpose,  the  ablutions  of 
the  Jainas  are  not  less  frequent  than  those  of  any  other  tribe,  and 
they  are  accompanied  also  with  Mantras  and  other  ceremonies. 
The  customs  of  the  Brahmans  respecting  the  Triple  Cord,  Mar- 
riage, Mourning,  Funerals,  and  the  other  affairs  of  life,  are  also 
observed  in  substance  by  the  Jainas. 

But  they  have  some  usages  peculiar  to  themselves,  such  as  the 
following. 

All  casts  and  ranks  amongst  them  wear  the  Triple  Cord,  which 
they  are  invested  with  when  very  young  by  the  Gurus  with  much 
pomp  and  ceremony. 

They  are  not  permitted  to  take  any  solid  food  before  sunrise  or 
after  sunset.  All  meals  are  therefore  served  up  while  the  great 
luminary  is  above  the  horizon  ; and  no  circumstance  of  life  can 
occur  in  which  this  rule  may  be  dispensed  with. 

They  have  no  Tirhi,  or  days  appointed  for  celebrating  the  me- 
mory of  the  dead  ; which  is  one  of  the  most  prominent  institutions 
among  the  Brahmans.  With  the  Jainas,  the  dead  are  forgotten  al- 
most as  soon  as  they  are  buried  ; and  in  three  days  after  the  fune- 
ral, there  is  no  farther  mention  of  them. 


JAINAS. 


366 


Appendix. 


They  do  not,  like  most  other  Hindus,  rub  their  foreheads  with 
the  ashes  of  cow -dung.  But  as,  in  India,  it  would  appear  rude  to 
show  the  bare  skin  of  the  whole  forehead,  they  take  the  decoction 
of  sandal  wood  and  imprint  upon  it  the  little  circular  mark  called 
Pota,  or  merely  a straight  line.  Some  of  them  exhibit  the  Pota,  in 
form  of  a cross,  on  the  head,  neck,  stomach,  and  each  shoulder, 
in  honour  of  their  five  principal  Tirthurus. 

They  are  still  more  rigid  than  the  Brahmans  with  regard  to 
food.  They  scrupulously  abstain  not  only  from  all  inebriating  drink 
and  from  all  animal  matter,  but  they  also  reject  for  nourishment 
some  of  the  simple  vegetable  productions,  such  as  the  onion  and 
garlic,  and  those  sorts  which  are  in  general  use  in  the  country  and 
known  by  the  name  of  Katri-Kayi  and  Pudelenkayi,  with  other 
simples  on  which  the  Brahmans  subsist. 

Their  motive  for  this  extreme  reserve  is  the  dread  of  commit- 
ting murder  by  destroying  the  insects  which  abound  in  such  plants. 
So  that  the  principal  and  almost  the  sole  article  of  food  which  re- 
mains to  the  Jainas,  besides  rice  and  milk,  are  the  different  species 
of  peas  and  beans  that  grow  in  the  country. 

They  have  a particular  abhorrence  of  assa  foetida,  which  the 
Brahmans,  on  the  contrary,  are  so  excessively  fond  of  that  it  has 
become  an  indispensable  article  in  their  kitchens. 

The  Jainas  eat  no  honey,  not  even  as  a medicine  in  sickness. 

Their  dread  of  committing  murder  is  so  excessive,  that  the 
women,  in  cleaning  their  houses,  when  they  come  to  scour  the 
floors  with  cow-dung,  according  to  the  general  Hindu  custom, 
commence  with  lightly  sweeping  the  surface,  to  remove  the  in- 
sects which  are  hopping  about,  lest  any  of  them  should  fall  a vic- 
tim to  the  scrubbing  brush. 

For  the  like  reason,  when  they  are  preparing  to  cook,  they 
carefully  examine  every  article  and  ingredient  they  are  to  use,  and 
tenderly  shake  off  all  the  creeping  creatures  they  find.  Indeed, 
being  of  opinion  that  it  is  as  great  a crime  to  kill  an  insect  as 
a man,  the  Jainas  will  not  maltreat  even  those  that  seem  formed 
by  nature  for  the  sole  purpose  of  tormenting  human  repose.  When 
a bug  is  very  teasing,  they  will  remove  him  softly  and  put  him  on 
the  ground  without  injury. 

Being  afraid,  for  the  same  reason,  of  swallowing  animated  be- 
ings in  the  water  which  they  drink,  when  they  go  to  the  tank  or 
well  to  draw  it,  they  carefully  cover  the  mouth  of  the  pitcher  with 


367 


Appendix.  j a in  as. 

a bit  of  gauze  to  exclude  the  insects  from  entering  with  the  water. 
A thirsty  traveller,  in  the  same  manner,  when  he  wants  to  drink 
on  his  way,  stoops  down  to  the  stream,  and  puts  a cloth  over  his 
mouth,  through  which  he  sucks  the  water,  and  so  avoids  the  dan- 
ger of  committing  murder. 

Notwithstanding  these  peculiarities  of  customs  and  opinions,  the 
Jainas  enjoy  a very  extensive  toleration  iu  most  parts  of  the  penin- 
sula. They  have  many  elegant  temples  in  various  districts,  where 
they  perform  their  ceremonies,  without  interruption,  and  with 
abundance  of  pomp  and  splendour. 

There  is  a celebrated  temple  of  this  sect,  in  the  Mysore,  in  a 
village  called  Sravana-Balagola,  at  some  distance  from  the  fort  of 
Seringapatam.  Vast  numbers  of  pilgrims  of  this  sect,  from  va- 
rious provinces  of  the  peninsula,  are  daily  flocking  to  this  sacred 
place  to  perform  their  vows.  Of  late  years,  however,  it  has  lost 
much  of  its  celebrity,  on  account  of  the  frequent  visits  of  Europeans 
from  curiosity  ; which,  in  the  eyes  of  the  devout  natives,  injure  the 
sanctity  of  the  place.  I have  been  informed  that  the  Guru  or  pon- 
tifif  of  the  sect,  who  formerly  resided  at  this  temple,  felt  himself 
so  greatly  insulted  by  these  frequent  and  inquisitive  intrusions  of 
European  strangers,  which  he  had  no  means  of  preventing,  and 
so  deeply  affected  with  the  grievous  pollution  which  the  very  pre- 
sence of  this  sort  of  people,  followed  by  their  Pariah  servants  and 
dogs,  brought  upon  the  temple,  that  he  quitted  it  in  despair  four 
years  ago,  and  sought  a refuge  on  the  Malabar  coast,  where  he 
might  avoid  such  importunate  guests. 

Examples  of  this  kind  should  be  a lesson  to  Europeans,  and 
teach  them  that  they  should  be  a little  more  circumspect  in  their 
intercourse  with  the  Hindus ; that  they  should  have  some  respect 
and  tenderness  for  inveterate  prejudices,  and  spare  the  timid  de- 
votees the  pain  and  disgust  which  their  presence  cannot  fail  to 
excite. 

The  village  of  Sravana  Balagola  is  surrounded  with  three  little 
hills,  and  it  is  in  the  bason  which  they  form  that  this  celebrated 
Jaina  temple  is  erected. 

At  the  top  of  one  of  those  hills  there  is  hewn  out  of  the  rock 
a gigantic  image  sixty  or  seventy  feet  high  ; which  may  be  seen 
at  a distance  of  several  leagues.  It  must  have  been  a work  of 
great  labour  to  cut  out  so  enormous  a figure  to  such  a depth  in  the 
rock.  It  may  be  taken  as  a sample  of  the  Hindu  style  of  sculp- 


368  JAINAS.  Appendix. 

ture  ; and  it  has  appeared  to  many  European  travellers  who  have 
visited  it  not  to  be  devoid  of  proportion.  It  represents  a celebrated 
ancient  Nirvani  penitent,  called  Gautama,  a younger  son  of  their 
great  Adiswara.  It  is  in  a standing  posture  and  altogether  naked. 

The  same  figure  is  represented  in  the  interior  of  the  temple  at 
the  foot  of  the  mountain,  also  naked,  but  sitting  cross-legged  On 
the  outside  of  the  walls  there  are  niches  containing  images  of  the 
twenty-four  Tirthurus  and  several  other  objects  of  Jaina  worship. 

It  appears  deserving  of  notice  that  the  principal  objects  of  vene- 
ration to  be  met  with  in  the  greater  part  of  the  large  temples  of 
the  Jainas  are  represented  of  a gigantic  size,  and  all  naked  ; which 
proves  that  they  have  generally  been  intended  to  commemorate 
some  of  their  Nirvani  penitents. 

The  Jainas  meddle  not  at  all  with  the  ceremonies  of  the  Brah- 
mans; nor  will  they  on  any  account  suffer  their  own  to  be  touched 
by  them  ; showing  upon  all  occasions  the  utmost  jealousy  of  any 
attempts  at  superiority  on  the  part  of  that  sect,  to  whom  they  never 
yield  the  smallest  mark  of  attention  or  deference. 

So  strongly  does  this  sentiment  prevail  on  both  sides,  that  the 
two  sects  cannot  possibly  live  together  or  agree  in  any  one  point. 
A perpetual  distrust  keeps  them  asunder;  andif  self  interest  leads 
them  at  any  time  to  a good  understanding  and  familiar  intercourse 
with  each  other,  it  is  altogether  insincere  and  hollow,  their  secret 
hatred  and  abhorrence  being  generally  the  greatest  when  they  ap- 
pear to  be  the  most  in  union.  It  is  said  that  some  casts  of  Brah- 
mans introduce  into  their  daily  prayers  a malediction  against  the 
Jainas ; who,  by  way  of  reprisal,  every  morning,  as  soon  as  they 
are  awake,  pronounce  these  words : “ Brahma  Kshayam”  Let  the 
Brahmans  perish  ! 

The  decided  hatred  that  subsists  between  the  two  sects  is  out- 
wardly manifested  in  their  conduct  to  each  other  under  all  cir- 
cumstances of  life.  In  the  countries  where  the  Brahmans  have 
the  ascendant,  they  exclude  the  Jainas  from  all  employments,  and 
where  the  latter  are  the  strongest  they  lose  no  occasion  of  morti- 
fying the  Brahmans,  of  humbling  their  pride,  and  making  them 
feel  that  they  have  not  yet  forgotten  the  injuries  and  persecutions 
of  every  kind  which  their  ancestors  had  to  endure  from  the  Brah- 
mans of  formeriimes. 


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